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IIJXITED STATES OF AMEHICA.* 



THE NEW JERUSALEM, 

AND 

ITS HEAYENLY DOCTRINE: 

FItOM THIXGS HEAJID OUT OF HEAVEN'. 

TO WHICH IS PREFIXED 

SOMETHING CONCEDING THE NEW HEAVEN AND THE NEW EARTH. 



EMANUEL SWEDENBORG. 



A NEW TRANSLATION, BY KEV. T. B. HATWARD. 

— 




BOSTON: 
T. H. CARTER AND SON. 

18C7. 



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Entered, according to Act of CongTees, in the year 18G6, by 

T . II . CARTER & SON, 

In the Clerk's Office of the District Court for the District of Massachus?tts. 



ROCKWELL & ROLLINS, 

B.T1BBOTTPERS A\D PRINTERS, 

1'22 Washington Street, Boeton. 



CONTENTS. 



PAGE. 

CHAPTER V. 
Of Good and Truth, 16 

CHAPTER IV. 

Of the Will and the Understanding, . . . .19 

CHAPTER V. 
Of the Internal and External Man, . . . .22 

CHAPTER VI. 

Of Love in General, ...... 27 

CHAPTER V. x 

Ofthe Loves of Self and the World, .... 30 

CHAPTER VI. 

Of Love towards the Neighbor, or Charity, . . .36 

CHAPTER VII. 
Of Faith, 45 

CHAPTER VIII. 
Of Piety, 51 

CHAPTER IX. 
Of Conscience, ....... 55 

CHAPTER X. 

Of Freedom, 58 

iii 



IV 



CONTENTS. 
CHAPTER XI. 



Of Merit, 

CHAPTER XII. 
Of Repentance and the Forgiveness of Sins, 

CHAPTER XIII. 
Of Regeneration, .... 

CHAPTER XIV. 
Of Temptation, .... 

CHAPTER XV. 
Of Baptism, . . ... 

CHAPTER XVI. 

Of the Holy Supper, 

CHAPTER XVII. 

Of the Resurrection, 

CHAPTER XVIII. 
Of Heaven and Hell, 

CHAPTER XIX. 
Of the Church, .... 

CHAPTER XX. 
Of the Sacred Scripture, or the Word, . 

CHAPTER XXI. 
Of Providence, .... 

CHAPTER XXII. 

Of the Lord, of the Divine Trinity, and of Redemption, 

CHAPTER XXIII. 
Of Ecclesiastical and Civil Government, 



101 



OF THE NEW JERUSALEM 

AND ITS 

HEAVENLY DOCTRINE. 



CONCERNING THE NEW HEAVEN AND THE NEW 

EARTH, AND WHAT IS MEANT BY THE 

NEW JERUSALEM. 

It is said in the Apocalypse, "I saw a New- 
Heaven and a New Earth ; for the first heaven and 
the first earth had passed away. And I saw the 
Holy City, New Jerusalem, coming down from God 
out of heaven, prepared as a Bride adorned for her 
Husband. And the city had a wall great and high, 
which had twelve gates ; and on the gates twelve 
angels, and names written thereon, which are the 
names of the twelve tribes of Israel. And the wall 
of the city had twelve foundations, in which were 
the names of the twelve apostles of the Lamb. And 
the city itself lay four-square, whose length was as 
great as its breadth. And he measured the city with 
a reed, twelve thousand furlongs ; and the length 
and the breadth and the height of it were equal. 
And he measured the wall of it, a hundred and forty- 
four cubits, — the measure of a man, that is, of an 

5 



6 OF THE NEW JEBU SALEM 

angel. And the wall of it was of jasper ; but the 
city itself was pure gold, similar to pure glass ; and 
the foundations of the wall of the city were of every 
precious stone. And the twelve gates were twelve 
pearls : and the street of the city was pure gold, as 
it were transparent glass. And the glory of God 
enlightened it ; and the lamp of it was the Lamb. 
And the nations which were saved shall walk in the 
light of it ; and the kings of the earth shall bring 
their glory and honor into it." xxi. 1, 2, 12-24. 

The man that reads these things understands 
them no otherwise than according to the sense of 
the letter; namely, that the visible heaven, with 
the earth, is to perish, and a new heaven to exist ; 
and that upon the new earth is to descend the holy 
city Jerusalem ; and that as to its measures it is to 
be according to the description. But the angels 
understand these things altogether otherwise; 
namely, everything spiritually which man under- 
stands naturally: and as the angels understand 
them, so they signify ; and that is the Internal or 
Spiritual Sense of the Word. By the New Heaven 
and New Earth, in the internal or spiritual sense in 
which the angels are, is meant a New Church, as 
well in the heavens as on the earth : this Church will 
be spoken of below throughout : by the city Jeru- 
salem descending from God out of heaven, is meant 
its Heavenly Doctrine : by its length, breadth, and 
height, which were equal, are meant all the goods 
and truths of that Doctrine in the aggregate : by 
its wall are meant the truths that protect it: by 
the measure of the wall, which was a hundred and 



AND ITS HEAVENLY DOCTRINE. 7 

forty-four cubits, which is the measure of a man, 
that is, of an angel, are meant all those protecting 
truths in the aggregate, and their quality : by the 
twelve gates, which were of pearls, are meant in- 
troductory truths; and the same by the twelve 
angels at the gates : by the foundations of the wall, 
which were of every precious stone, are meant the 
knowledges upon which that Doctrine is founded : 
by the twelve tribes of Israel are meant all things 
of the Church in general and in particular ; and the 
same by the twelve apostles : by the gold similar to 
pure glass, of which the city and street were built, 
is meant the good of love, out of which the doctrine 
shines forth with its truths : by the nations that are 
saved, and by the kings of the earth who shall bring 
their glory and honor into it, are meant all from the 
church who are in goods and truths : by God and 
the Lamb is meant the Lord as to the Divinity 
Itself and the Divine Humanity. Such is the Spir- 
itual Sense of the Word, to which the natural 
sense, which is the sense of the letter, serves as 
the basis: but still these two senses, the spiritual 
and the natural, make one by correspondences. 
That there is such a spiritual meaning within all 
these things, there is not here leisure to show, since 
it is not the object of this work ; but they may be 
seen shown in the " Arcana Ccelestia." 

2. Before the New Jerusalem and its Doctrine 
are treated of, something will be said concerning 
the New Heaven and the New Earth. In the small 
work on the M Last Judgment and the Destruction 
of Babylon, 1 ' it was shown what is meant by the 
first heaven and the first earth, which passed away; 



8 OF THE NEW JERUSALEM 

and after they passed away, and thus after the last 
judgment was accomplished, a New Heaven was 
created, that is, formed, by the Lord. This Heaven 
was formed of all those, who, from the coming of 
the Lord down to this time, lived a life of faith and 
charity ; since these only were forms of heaven : 
for the form of heaven, according to which all con- 
sociations and communications take place there, is 
the form of the Divine Truth from the Divine Good 
that proceeds from the Lord ; and this form a man 
puts on as to his spirit, by a life according to Divine 
Truth . From this it may be known of whom the New 
Heaven was made ; thence also its quality, namely, 
that it is altogether unanimous : for he who lives a 
life of faith and charity, loves another as himself, 
and conjoins him to himself by love, and thus recip- 
rocally and mutually; for, in the spiritual world, 
love is conjunction: wherefore, when all do the 
same, then from many, yea, from innumerable ones 
consociated according to the form of heaven, there 
exists a thing unanimous ; and it becomes as if one : 
for there is nothing that separates and divides, but 
everything conjoins and unites. 

3. Since this Heaven was formed of all who were 
such, even from the time of the Lord to the present 
period, it is evident that it was formed of Gentiles 
as well as of Christians ; but, for the greatest part, 
of the Infants of all in the entire world, who have 
died since the time of the Lord : for all these were 
received by the Lord, and brought up in heaven, 
and instructed by the angels, and then preserved, 
that, together with the rest, they might constitute 
the New Heaven. It may hence be concluded how 



AND ITS HEAVENLY DOCTRINE, 9 

great that Heaven is. That all who die infants are 
brought up in heaven, and become angels, may be 
seen in the work on " Heaven and Hell," n. 320-345 ; 
and that heaven is formed equally of Gentiles as of 
Christians, n. 318-328. 

4. Further as regards this New Heaven, it is to 
be known that it is distinct from the Ancient Heav- 
ens, namely, those which were before the coming 
of the Lord ; but still, they with this are set in such 
order, that together they constitute One Heaven. 
The reason that this New Heaven is distinct from 
the ancient heavens is, that in the Ancient Churches 
there was no other doctrine but the Doctrine of 
Love and Charity; and they, did not then know of 
any Doctrine of Faith separate : it is hence also, 
that the ancient heavens constitute higher expanses, 
but the New Heaven an expanse below them ; for 
the heavens are expanses, one above another. In 
the highest expanses are they who are called the 
Celestial Angels, the most of whom are from the 
Most Ancient Church: they who are there are 
called celestial angels from celestial love, which is 
love to the Lord. In the expanses under them are 
they who are called the Spiritual Angels, the most 
of whom are from the Ancient Church : they who 
are there are called spiritual angels from spiritual 
love, which is charity towards the neighbor. Under 
these are the Angels who are in the Good of Faith, 
who are they that lived a life of faith. To live a 
life of faith is to live according to the doctrine of 
one's church, but to live is to will and to do. Yet 
still, all those Heavens make one by mediate and 
immediate influx from the Lord. But a more full 



10 OF THE NEW JEBUSALEM 

idea of these heavens may be had from what was 
shown in the work on " Heaven and Hell," and in 
the chapter there concerning the two Kingdoms 
into which the Heavens in general are distinguish- 
ed, n. 20-28; and in the chapter on the Three 
Heavens, n. 29-40. 

5. Thus far concerning the New Heaven : some- , 
thing will now be said of the New Earth. By a new 
earth is meant a New Church on the earth; for 
when a former church ceases to be, a new one is 
then instituted by the Lord : for it is provided by 
the Lord, that there is always a Church on the 
earth ; since through the church there is a conjunc- 
tion of the Lord with the human race, and of 
Heaven with the world : for there the Lord is 
known, and there the Divine truths are by which 
man is conjoined. That a New Church is being 
instituted at this day, see the small work on the 
"Last Judgment," n. 74. That a New Church is 
signified • by . the new earth, is from the Spiritual 
Sense of the Word; for in that sense by earth is 
not meant any earth, but the nation itself therein, 
and its Divine worship : for this is the spiritual mean- 
ing of earth. Besides, by earth, without the name 
of a region adjoined, is meant in the Word the 
land of Canaan ; and in the land of Canaan there had 
been a Church from the most ancient times : whence 
it arose, that all the places which were therein, and 
which lay around on all sides, with the mountains 
and rivers that are named in the Word, became v 
representative and significative of such things as 
are the internals of the Church, which are what are 
called its spiritual things : hence it is, that, as was 



AXD ITS HEAVEXLY DOCTItlXE. 11 

said, the Church is signified by earth in the Word, 
because the land of Canaan is meant; and the 
same here by the new earth. It comes from this, 
that it is usual in the church to say the Heavenly 
Canaan, and by it to mean Heaven. 

6. What is meant by Jerusalem in the Word in 
its spiritual sense, shall also be told in few words. 
By Jerusalem is meant the Church itself as to Doc- 
trine ; and this for the reason that, in the land of 
Canaan, there, and not elsewhere, was the Temple, 
there the Altar, there Sacrifices were performed, and 
thus Divine Worship itself. Wherefore also three 
feasts were there celebrated j^early, and to them 
every male of the whole land was commanded to 
go. Hence then it is, that by Jerusalem in the spir- 
itual sense is signified the Church as to Worship, 
or what is the same, as to Doctrine ; for the worship 
is prescribed in the doctrine, and is performed ac- 
cording to it. Why it is said, " the Holy City, New 
Jerusalem, coming down from God out of Heaven, is 
because by a city and a walled-town in the spiritual 
sense of the Word Doctrine is signified, and by a 
holy city the Doctrine of Divine Truth ; for the Di- 
vine Truth is what is called holy in the Word. 
That it is called the New Jerusalem is from a similar 
reason that the earth is called new : for, as was said 
just above, by earth is signified the Church, and by 
Jerusalem that church as to Doctrine. Its being said 
to be coming down from God out of heaven, is be- 
cause all divine truth, from which is doctrine, de- 
scends out of heaven from the Lord. That by Jeru- 
salem is not meant a city, although it was seen as a 
city, is clearly manifest from its being said that its 



12 OF THE NEW JERUSALEM 

height was, like the length and breadth, tioelve thou- 
sand furlongs, vers. 16 ; and that the measure of its 
wall, which was a hundred and forty-four cubits, was 
the measure of a man, that is, of an angel, vers. 17; 
also, from it, being said to be prepared as a Bride 
adorned for her Husband, vers. 2 ; and afterwards, 
" The angel said, Come, I will show thee the Bride, 
the Lamb's Wife : and he showed me the Holy City, 
that Jerusalem," vers. 9, 10. The Church is what 
is called in the Word the Bride and Wife of the 
Lord, — Bride before it is conjoined, and Wife 
when it is conjoined. 

7. As regards the Doctrine in particular which 
now follows, that also is from heaven, because it is 
from the Spiritual Sense of the Word; and the 
spiritual sense of the Word is the same thing as the 
doctrine which is in heaven : for in heaven, equally 
as on the earth, there is a Church : for the Word is 
there ; doctrine from the Word is there ; there are 
temples there, and in them are preachings perform- 
ed : for there are governments there, ecclesiastical 
and civil : in a word, there arises no other difference 
between the things that are in the heavens and those 
which are on the earth, than that all things in the 
heavens are in a more perfect state, because all who 
are there are spiritual; and spiritual things im- 
mensely surpass natural ones in perfection. That 
there are such things in the heavens, may be seen 
in the work on " Heaven and Hell 11 throughout ; in 
particular in the chapter on Governments in Heaven, 
n. 213-220; and in the chapter on Divine Worship 
there, n. 221-227. From these things it may be evi- 
dent, what is meant by the Holy City, New Jerusa- 



AND ITS IIEAVENLY DOCTRINE, 13 

lem, being seen to come down from God out of 
heaven. But I proceed to the Doctrine itself, 
which is for the New Church ; which, because it was 
revealed to me out of heaven, is called The Heav- 
enly Doctrine : for to give this is the purpose of 
this work. 

INTRODUCTION TO THE DOCTRINE. 

8. That there is an end to the Church when there 
is no faith because there is no charity, was shown in 
the small work on the "Last Judgment and the 
Destruction of Babylon," n. 33-39, and further. 
Now since the churches in the Christian world had 
distinguished themselves only by such things as are 
of faith, — and still there is no faith where there is 
not charity, — I therefore wish to premise here bo- 
fore the Doctrine itself some things concerning the 
Doctrine of Charity with the Ancients. It i3 said, 
the Churches in the Christian world; and by them are 
meant the churches with the Reformed or the Evan- 
gelical, but not with the Papists ; since the Christian 
church is not there : for, where the church is, there 
the Lord is adored, and the Word is read. With 
them it is otherwise : there themselves are adored 
instead of the Lord, and the Word is forbidden to 
be read by the people ; and the dictum of the pope 
is put equal to it ; yea, above it. 

9. The Doctrine of Charity, which is a doctrine 
of the life, was doctrine itself in the Ancient 
Churches; and that doctrine conjoined all the 
churches, and so out of many made one : for, all 
those who lived in the good of charity they ac- 



14 OF THE NEW JERUSALEM 

knowledged as men of the church, and called them 
brethren, howsoever they might differ besides in the 
truths which at this day are called the truths of 
faith. In these one instructed another, — which was 
among their works of charity : nor were they also 
offended, if one did not accede to another's opinion ; 
knowing that every one receives so much of truth 
as he is in good. Since the ancient churches were 
such, they were therefore more internal men ; and 
because more internal, they were wiser: for they 
who are in the good of love and charity are in heav- 
en as to their internal man, and as to the same are 
in an angelic society there which is in similar good. 
Hence there is an elevation of their mind to interior 
things ; and consequently they have wisdom. J?or 
wisdom can come from nowhere else but from 
heaven, that is, through heaven from the Lord ; 
and there is wisdom in heaven, because they are in 
good there. Wisdom is to see truth from the light 
of truth ; and the light of truth is the light which 
is in heaven. But that ancient wisdom in process 
of time decreased : for, as far as the human race 
Removed itself from the good of love to the Lord, 
and of love towards the neighbor, which love is 
called Charity, so far it also removed itself from 
wisdom, because so far from heaven. Hence it is, 
that man from internal became external, and this 
gradually. And when man became external, ho 
also became worldly and corporeal ; and when he is 
such, he cares little for the things that are of heaven. 
For the enjoyments of the earthly loves then occupy 
him wholly, and with them the evils which are en- 
joyments to man from those loves: and then the 



AND ITS HEAVENLY DOCTRINE. 15 

things which he hears concerning the life after death, 
concerning heaven and hell, in a word, concerning 
spiritual things, are as if out of him, and not within 
him, as they nevertheless ought to be. Hence also 
it is, that the Doctrine of Charity, which had been 
so highly valued with the ancients, is at this day 
among the things that are lost : for, who at this day 
is acquainted with what charity in the genuine sense 
is ? and what the neighbor in the genuine sense is ? 
when yet that doctrine not only teaches it, but innu- 
merable things besides, not the thousandth part of 
which is known at this day. The whole Sacred 
Scripture is nothing else but the Doctrine of Love 
and Charity ; which the Lord also teaches, saying, 
" Thou shalt love the Lord thy God from thy whole 
heart, and in thy whole soul, and in thy whole mind : 
this is the First and Great Commandment. The sec- 
ond is like to it : Thou shalt love thy neighbor as 
thyself. On these two Commandments hang all the 
Law and the Prophets." Matt. xxii. 37-40. The 
Law and the Prophets are the Word in each and 
every thing of it. 



CHAPTER V. 

OF GOOD AND TRUTH. 

11. All things in the universe, which are accord- 
ing to Divine Order, have reference to Good and 
Truth. Nothing is given in heaven, and nothing in 
the world, which does not have reference to these 
two. The reason is, that each, as well Good as 
Truth, proceeds from the Divine, from Which all 
things are. 

12. It is hence manifest, that nothing is more 
necessary to man than to know what good is and 
what truth is ; also how the one regards the other, 
and how the one is conjoined to the other. But it is 
the most necessary to the man of the Church : for, 
as all the things of Heaven have reference to good 
and truth, so also do all things of the Church, since 
the good and truth of heaven are also the good and 
truth of the church. This as the reason that the 
commencement is made with Good and Truth. 

13. It is according to Divine Order, that good 
and truth should be conjoined, and not separated ; 
and thus that they should be one, and not two : for 
they proceed conjoined from the Divine, and are 
conjoined in Heaven ; therefore also they must be 
conjoined in the Church. The conjunction of good 
and truth is called in heaven the Heavenly Mar- 

16 



OF THE NEW JERUSALEM. 17 

riage ; for all who are there are in this marriage. 
Hence it is, that in the Word heaven is compared 
to a marriage ; and that the Lord is called the 
Bridegroom and Husband, but Heaven the Bride 
and Wife ; and the Church the same. Why Heaven 
and the Church are so called, is because they who 
are therein receive divine good in truths. 

14. All the intelligence and wisdom which the 
angels have are from that marriage, and not any of 
it from good separate from truth, nor from truth 
separate from good. It is similar with the men of 
the Church. 

15. Since the conjunction of good and truth is 
the semblance of marriage, it is manifest that good 
loves truth, and that in return truth loves good; 
and that the one desires to be conjoined with the 
other. The man of the Church, who has not such 
love and such desire, is not in the Heavenly Mar- 
riage, and thus the church is not as yet in him : for 
the conjunction of good and truth makes the 
church. 

16. Goods are manifold : in general there is spir- 
itual good and natural good ; and both are conjoin- 
ed in genuine moral good. As goods are manifold, 
so also are truths ; since truths are of good, and are 
the forms of good. 

17. As it is with good and truth, so it is by oppo- 
sition with evil and falsity ; namely, that as all the 
things in the universe which are according to divine 
order have reference to good and truth, so all the 
things which are contrary to divine order have ref- 
erence to evil and falsity : also, that as good loves 
to be conjoined to truth, and truth to good ; so evil 

2 



18 OF THE NEW JERUSALEM 

loves to be conjoined to falsity, and falsity to evil: 
as also, since all intelligence and wisdom are born 
from the conjunction of good and truth, so are all 
insanity and folly from the conjunction of evil and 
falsity. The conjunction of evil and falsity is called 
the infernal marriage. 

18. From the fact that evil and falsity are oppo- 
site to good and truth, it is manifest that truth can- 
not be conjoined to evil, nor good to the falsity of 
evil. If truth is adjoined to evil, it becomes no 
longer truth, but falsity, because it is falsified ; and 
if good is adjoined to the falsity of evil, it becomes 
no longer good, but evil, because it is adulterated. 
But falsity which is not of evil can be conjoined to 
good. 

19. No one who is in evil and thence in falsity 
from confirmation and life, can know what good 
and truth are ; since he believes his evil to be good, 
and thence his falsity he believes to be truth : but 
every one who is in good and thence in truth from 
confirmation and life, can know what evil and falsity 
are. The reason is that every good and its truth 
are in their essence heavenly; and if any is not 
heavenly in its essence, it is still from a heavenly 
origin: but every evil and its falsity are in their 
essence infernal; and what is not infernal in its 
essence, is still thence by origin: and everything 
heavenly is in light, but everything infernal in 
darkness. 



CHAPTER IV. 

OF TEE WILL AND THE UNDERSTANDING. 

28. Man has two faculties which make his life ; 
the one is called the Will, and the other the Un- 
derstanding. They are distinct from each other, 
but so created as to be one ; and when they are 
one, they are called the Mind. Wherefore they are 
the human mind ; and all man 1 s life is therein. 

29. As all things in the universe which are ac- 
cording to Divine Order have reference to Good 
and Truth, so do all things with man to the Will 
and the Understanding ; for the good with man is 
of his will, and the truth with him is of his under- 
standing. For these two faculties, or these two 
lives of man, are the receptacles and subjects of 
the former : the will is the receptacle and the sub- 
ject of all things of good, and the understanding is 
the receptacle and the subject of all things of truth : 
the goods and truths with a man are nowhere else. 
And as the goods and truths with a man are nowhere 
else, so neither are love and faith anywhere else : 
since love is of good, and good is of love ; and faith 
is of truth, and truth is of faith. 

30. Now as all things in the universe have refer- 
ence to good and truth, and all things of the church 
to the good of love and the truth of faith ; and as a 

19 



20 OF THE NEW JERUSALEM 

man is man from those two faculties, therefore they 
also are treated of in this Doctrine : otherwise no 
distinct 'idea could be had by man concerning them, 
nor could thought have a foundation. 

31. The will and the understanding also make 
the spirit of man ; for his wisdom and intelligence 
reside in them, and in general his life. The body is 
only an obedience. 

32. Nothixg is of more concern to know, than 
how the will and the understanding make one mind. 
They make one mind as good and truth make one ; 
for there is a similar Marriage between the will and 
the understanding, as there is between good and 
truth. What the quality of that marriage is may 
be fully evident from what was set forth above con- 
cerning good and truth ; namely, that as good is the 
esse itself of a thing, and truth is the existere of the 
thing therefrom ; so the will with man is the esse 
itself of his life, and the understanding the existere 
of his life therefrom : for good, which is of the will, 
forms itself in the understanding, and presents itself 
to be seen. 

33. They who are in good and truth have will 
and understanding, but they who are in evil and 
falsity have not will and understanding ; but for will 
they have lust, and for understanding they have 
knowledge : for will truly human is the respectacle 
of good, and understanding the respectacle of 
truth ; wherefore will cannot be said of evil, nor 
understanding of falsity, because they are oppo- 
sites ; and an opposite destroys. Hence it is, that 
a man who is in evil and thence in falsity cannot be 
said to be rational, wise, and intelligent. With the 



AND ITS HEAVENLY DOCTRINE. 21 

evil, also, the interiors which are of the rational 
mind, where the will and understanding principally 
reside, are closed. It is believed that the evil also 
have will and understanding, because they say that 
they will and that they understand ; but their will- 
ing is only lusting, and their understanding is only 
knowing. 



CHAPTER V. 

OF THE INTERNAL AND EXTERNAL MAN. 

36. Man is so created, that he is at the same time 
in the spiritual world and in the natural world. 
The spiritual world is where the angels are, and the 
natural world where men are ; and since man is so 
created, there is therefore given to him an Internal 
and an External, an internal by which he may be 
in the spiritual world, and an external by which he 
may be in the natural world. His internal is what 
is called the internal man, and his external what is 
called the external man. 

37. Every man has an Internal and an External, 
but in one way with the good and in another way 
with the evil. With the good the internal is in 
heaven and its light and the external in the world 
and its light ; and this light with them is illuminated 
by the light of heaven : and thus the internal and 
the external with them act as one, like the efficient 
cause and the effect, or like the prior and the pos- 
terior. But with the evil the internal is in the world 
and in its light ; and the external is also in the same : 
on which account they see nothing from the light of 
heaven, but only from the light of the world ; which 
light is called by them the lumination of nature. 
Hence it is that to them the things that are °f 

22 



OF TIIE NEW JERUSALEM. 23 

heaven are in thick-darkness, and those of the 
world are in light. It is manifest from this, that 
the good have an Internal Man and an External 
Man ; but that the evil have not an Internal Man, 
but only the External. 

38. The Internal Man is what is called the Spir- 
itual Man, because it is in the light of heaven, 
which light is spiritual ; and the External Man is 
what is called the ^Natural Man, because it is in the 
light of the world, which light is natural. The 
man whose internal is in the light of heaven, and 
his external in the light of the world, is a spiritual 
man as to both ; but the man whose internal is not 
in the light of heaven, but only in the light of the 
world, in which his external is also, is a natural 
man as to both, It is the spiritual man who in the 
Word is called living, but the natural man who is 
called dead. 

39. Tiie man whose internal is in the light of 
heaven, and his external in the light of the world, 
thinks both spiritually and naturally ; but his spirit- 
ual thought then flows in into the natural, and is 
perceived there : but the man whose internal with 
his external is in the light of the world, does not 
think spiritually, but materially ; for he thinks from 
such things as are in the nature of the world, which 
are all material. To think spiritually is to think 
things that are real in themselves, to see truths 
from the light of truth, and to perceive goods from 
the love of good; also, to see the qualities of things 
real, and to perceive their affections, abstractly 
from matter. But to think materially is to think, to 
see, and to perceive them together with matter 



24 OF THE NEW JERUSALEM 

and in matter, and thus grossly and obscurely in 
comparison. 

40. The spiritual internal man, viewed in him- 
self, is an angel of heaven ; and while he is living 
in the body he is also in society with the angels, 
although he does not then know it: and after re- 
lease from the body, he comes among the angels. 
But the merely natural internal man, viewed in 
himself, is a spirit, and not an angel ; and is also, 
while he is living in the body, in society with spirits ; 
but with those that are in hell : he also comes among 
them after separation from the body. 

41. The interiors with those who are spiritual 
men are also actually elevated towards heaven, for 
they regard that primarily. But with those who 
are merely natural, the interiors, which are of the 
rational mind, are actually turned to the world, 
because they primarily regard that. With every 
one, the interiors, which are of the rational mind, 
are turned to that which he loves above all things ; 
and the exteriors, which are of the natural mind, 
are turned whither the interiors are. 

42. They who have only a general idea of the 
internal and external man, believe that it is the in- 
ternal man which thinks and which wills, and the 
external which speaks and which acts; since to 
think and to will is internal, and to speak and act 
therefrom is external. But it is to be known, that 
when a man thinks intelligently and wills wisely, he 
then thinks and wills from a spiritual internal ; but 
that when a man does not think intelligently and 
will wisely, he thinks and wills from a natural inter- 
nal: consequently, when a man thinks well con- 



AXD ITS IIEAVEXLY DOCTRINE. 25 

cerning the Lord and the things that are of the 
Lord, and well concerning the neighbor and the 
things that are of the neighbor, and wills well to 
them, he then thinks and wills from a spiritual in- 
ternal; because he then thinks from the faith of 
truth and from the love of good, and thus from 
heaven. But when a man thinks ill concerning 
them, and wills ill to them, he then thinks and 
wills from a natural internal ; because from the 
faith of falsity and from the love of evil, and thus 
from hell. In a word, as far as a man is in love to 
the Lord and in love towards the neighbor, he is so 
far in a spiritual internal, and thinks and wills from 
it, and also speaks and acts from it : but as far as a 
man is in the love of self and the love of the world, 
so far he is in a natural internal, and thinks and 
wills from it, and also speaks and acts from it. 

43. It is thus provided and arranged by the Lord, 
that as far as a man thinks and wills from heaven, 
so far his spiritual internal man is opening and 
forming : the opening is into heaven even to the 
Lord, and the formation is according to the things 
which are of heaven. But, on the other hand, as 
far as a man does not think and will from heaven, 
but from the world, so far his spiritual internal man 
is being closed up, and his external is opening : the 
opening is into the world, and the formation is to 
those things that are of the world. 

44. Those with whom the spiritual internal man 
is opened into heaven to the Lord, are in the 
light of heaven, and in illumination from the Lord, 
and thence in intelligence and wisdom : these see 
truth because it is truth, and perceive good because 



26 OF THE NEW JERUSALEM 

it is good. But they with whom the spiritual inter- 
nal man is closed up, do not know that there is an 
internal man, still less what the internal man is; 
neither do they believe that there is a- Divine, nor 
that there is a life after death, and thus neither the 
things which are of heaven and the church: and 
because they are only in the light of the world, and 
in illumination therefrom, they believe in nature as 
the Divine, see falsity as truth, and perceive evil as 
good. 

45. A man is called sensual, whose internal is 
so far external, that he believes nothing but what 
he can see with the eyes and touch with the hands. 
He is the lowest natural man, and is in fallacies 
concerning all the things which are of the faith of 
the church. 

46. The internal and external which are treated 
of, are the internal and external of man's spirit. 
His body is only an external superadded, within 
which they exist; for the body acts nothing from 
itself, but from its spirit which is in it. It is to be 
known, that a mairs spirit, after release from the 
body, equally thinks and wills, and speaks and does. 
To think and will is its internal, and to speak and 
do is its external, as may be seen in the work on 
" Heaven and Hell," n. 234-245, 265-275, 432-444, 
453-484. 



CHAPTER VI. 

OF LOVE IN GENERAL. 

54. The very life of man is his love : and such as 
die love is, such is the life ; yea, such is the whole 
man. But it is the ruling or reigning love, that 
makes the man. This love has many loves subor- 
dinate to it, which are derivations. These appear 
under another guise ; but still they are each within 
in the ruling love, and make one kingdom with it. 
The ruling love is as their king and head : it directs 
them ; and through them, as through mediate ends, 
it regards and intends its own end, which is the 
primary and the last one of all ; and this as well 
directly as indirectly. That which is of the ruling 
love is what is loved above all things. 

55. What a man loves above all things is contin- 
ually present in his thought, and also in his will, 
and makes his veriest life. As for example : He 
who loves wealth above all things, whether it be 
money or possessions, is continually turning in his 
natural mind how he may procure it to himself, re- 
joices inmostly when he acquires it, inmostly grieves 
when he loses it : his heart is in it. He who loves 
himself above all things, recalls himself in every- 
thing; thinks of himself ; speaks of himself ; acts 
for the sake of himself: for his life is a life of self. 

27 



28 OF THE STEW JERUSALEM 

56. A man has for an end that which he loves 
above all things : that he regards in each and ev- 
erything. It is in his will like the latent flow of a 
river, which sweeps along and carries away, even 
when he is doing something else ; for it is what ani- 
mates. Such is the thing which one man explores 
in another, and also sees; and according to it he 
either leads him, or acts with him. 

57. A man is altogether such as the ruling prin- 
ciple of his life is : by this he is distinguished from 
others ; according to this he becomes his heaven, if 
he is good ; and he becomes his hell, if he is evil. 
It is his very will, his proprium, and his nature ; 
for it is the very esse of his life. This cannot be 
changed after death, because it is the man himself. 

58. All that is enjoying, satisfying, and happy 
comes to every one from his ruling love, and ac- 
cording to it. For a man calls that which he loves 
enjoyment, because he feels it : but what he thinks, 
and does not love, he may also call enjoyment ; but 
it is not his life's enjoyment. What to a man is 
good, is the enjoyment of his love ; and what to 
him is evil, is unenjoyment. 

59. There are two loves, from which all goods 
and truths, as from their very fountains, exist ; and 
there are two loves, from which all evils and falsi- 
ties exist. The two loves from which all goods and 
truths exist, are love to the Lord and love towards 
the neighbor; and the two loves from which all 
evils and falsities exist, are the love of self and the 
love of the world. The latter two loves are alto- 
gether opposite to the former two loves. 

60. The two loves from which all goods and 



AND ITS HEAVENLY DOCTRINE 29 

truths exist, which are, as was said, love to the Lord 
and love towards the neighbor, make heaven with a 
man ; wherefore they also reign in heaven : and 
because they make heaven with a man, they also 
make the church with him. The two loves from 
which all evils and falsities exist, which are, as was 
said, the love of self and the love of the world, 
make hell with a man ; wherefore they also reign 
in hell. 

61. The two loves from which all goods and 
truths exist, which, as was said, are the loves of 
heaven, do open and form the spiritual internal 
man, because they reside therein : but the two 
loves from which all evils and falsities exist, do, 
when they rule, close up and destroy the spiritual 
internal man, and cause the man to be natural and 
sensual, according to the quantity and quality of 
their dominion. 



CHAPTEE V. 

OF THE LOVES OF SELF AND THE WORLD. 

65. The Love of Self is, to will well to one's self 
alone, and not to others except for the sake of one's 
self; not even to the church, to one's country, to 
any human society, or to a fellow-citizen ; as also 
to do well to them only for the sake of one's repu- 
tation, honor, and glory. Unless it sees these things 
in the goods which it does to them, it says in its 
heart, What does it concern? why do this? and 
what gain is it to me ? — and so passes it by. 
Whence it is manifest, that he who is in the love of 
self does not love the church, nor his country, nor 
society, nor his fellow-citizen, nor any good, — but 
himself alone. 

66. A man is in the love of self, when, in what 
he thinks and does, he does not consider his neigh- 
bor, nor thus the public, still less the Lord, but 
only himself and his ; consequently, when he does 
all things for the sake of himself and his ; and if 
for the sake of the public and the neighbor, it is 
only that it may appear. 

67. It is said, for the sake of himself and his . 
for he who loves himself also loves his, — who in 
particular are his children and grandchildren, and 
in general all who make one with him, — whom he 

30 



OF THE NEW JERUSALEM. 31 

calls his. To love the latter and the former is also 
to love himself; for he regards them as in himself, 
and himself in them. Among those whom he calls 
his are also all who praise, honor, and pay court to 
hira. 

68. That man is in the love of self, who despises 
his neighbor in comparison with himself; who holds 
him as an enemy if he does not favor him, and if 
he does not revere and look up to him : still more 
in the love of self is he who on that account hates 
and persecutes his neighbor ; and more still, he who 
on that account burns with revenge against him, 
and desires his destruction : such at length love to 
be cruel. 

69. It may be evident what the love of self is, 
from comparison with heavenly love. Heavenly 
love is, to love uses for the sake of uses, or goods 
for the sake of goods, which a man performs to the 
church, to his country, to human society, and to a 
fellow-citizen. But he who loves them for his own 
sake, loves them no otherwise than he does his do- 
mestics, because they serve him. It follows hence, 
that he who is in the love of self wishes the church, 
his country, human societies, and his fellow-citizens, 
to serve him, and not he them. He puts himself 
above them, and them below himself. 

70. Moreover, as far as one is in heavenly love, 
which is to love uses and goods, and to be affected 
with enjoyment of heart when he performs them, 
he is so far led by the Lord ; since that is the love 
in which He is, and which is from Him. But as far 
as any one is in the love of self, he is so far led by 
himself; and as far as he is led by himself, he is so 



32 OF THE NEW JERUSALEM 

far led by his proprium : and a man's proprium is 
nothing but evil ; for it is his hereditary evil, which 
is to love one's self above God, and the world above 
heaven. 

71. Such also is the love of self, that as far as the 
reins are loosened to it, that is, as far as external 
bonds are removed, which are fears of the law and 
its penalties, and of the loss of reputation, honor, 
gain, office, and life, so far it rushes on, until it 
wishes to have empire not only over the universal 
world, but also over heaven, and over the Divine 
Itself. In no case is there any bound or end to it. 
This lies hid in every one who is in the love of self, 
although it is not manifest before the world, where 
the aforesaid reins and bonds restrain him; and 
every such one, where he meets with an impossibil- 
ity, takes there his stand, until it becomes possible. 
From the former and the latter things it is, that the 
man who is in such love does not know that such 
insane and unbounded lust lies hid within him. Yet 
that it is so, no one can but see, in potentates and 
kings, who have not such reins, bonds, and impos- 
sibilities ; and who rush on and subjugate provinces 
and kingdoms as far as they have success, and as- 
pire to power and glory beyond limits : and more 
still in those who extend their dominion into heaven, 
and transfer to themselves all the Divine power of 
the Lord, and continually lust for more. 

72. There are two kinds of rule ; the one is that 
of love towards the neighbor, and the other is that 
of the love of self. These two kinds of rule are in 
their essence altogether opposite to each other. He 
who rules from love towards the neighbor wishes 



AXD ITS HEAVEXLT DOCTRIXE. 33 

good to all, and loves nothing more than to perform 
uses, and thus to serve others : to serve others is, 
from willing well, to do good and perform uses to 
others. This is his love, and this the enjoyment of 
his heart. As far, too, as he is elevated to dignities, 
so far also he is glad ; but not for the sake of the 
dignities, but for the sake of the uses which he can 
then perform in more abundance and a greater de- 
gree. Such is rule in the heavens. But he who 
rules from the love of self, wishes good to no one, 
but only to himself and his. The uses which he 
performs are for the sake of the honor and glory of 
himself, which to him are the only uses. To him, 
serving others is for the sake of the end that he 
may be served, honored, and have dominion. He 
solicits dignities, not for the sake of the goods 
which he may perform, but that he may be in emi- 
nence and glory, and thence in the enjoyment of 
his heart. 

73. The love of rule also remains to every one 
after the life in the world ; but to them who have 
ruled from love towards the neighbor rule is also 
intrusted in the heavens : yet not they, but the uses 
and goods which they love, then rule ; and when 
uses and goods rule, the Lord rules. But they 
who in the world have ruled from the love of self, 
these, after the life in the world, are in hell ; and 
are vile slaves there. 

74. From these things it is now cognized what 
ones are in the love of self. But it is of no concern 
how they appear in the external form, whether elate 
or submissive : for such things are in the interior 
man. ; and the interior man is hidden by most, and 

3 



34 OF THE NEW JERUSALEM 

the exterior is trained to counterfeit the things 
Thich are of love to the public and the neighbor, 
and thus contrary things ; and this also for the sake 
of self. For they know that to love the public and 
the neighbor affects all interiorly, and that so far 
themselves are loved and in estimation. Why it 
affects all, is because heaven flows in into that love. 

75. The evils which those have who are in the 
love of self are in general contempt of others, envy, 
enmity against those Avho do not favor them, hos- 
tility therefrom, hatreds of various kinds, revenge, 
cunning, deceit, unmercifulness, and cruelty: and 
where such evils are, there is also contempt of the 
Divine, and of divine things, which are the truths 
and goods of the church ; which if they honor, it is 
only with the mouth, and not with the heart. And 
because such evils are thence, similar falsities also 
are ; for falsities are from evils. 

76. But the Love of the World is, to will to 
divert to one's self the wealth of others by what- 
ever art, and to place the heart in riches, and to 
suffer the world to withdraw and lead one away 
from spiritual love, which is love towards the neigh- 
bor, and thus away from heaven. In the love of the 
world are they who desire to divert the goods of 
others to themselves by various arts, especially they 
who do it by cunning and deceits, making nothing 
of the good of the neighbor. They who are in that 
love covet the goods of others ; and as far as they 
do not fear the laws, and the loss of reputation on 
account of gain, they deprive, yea, rob them. 

77. But the Love of the World is not opposite to 
heavenly love to such a degree as the love of self 



AND ITS HEAVENLY DOCTRINE. 35 

is, since so great evils are not hid away in it. That 
love is manifold : there is the love of wealth, that 
one may be elevated to honors : there is the love of 
honors and dignities, that one may gain wealth: 
there is the love of wealth for the sake of the vari- 
ous uses from which one enjoys delights in the 
world : there is the love of wealth for the sake of 
wealth alone, — such love have the avaricious, — 
and so on. The end for which wealth is loved, is 
called use ; and the end or use is that from which a 
love derives its quality : for the love is such as the 
end is for the sake of which it is cherished : other 
things serve it as means. 

78. In a word, the love of self and the love of 
the world are altogether opposite to love to the 
Lord and love towards the neighbor. Wherefore 
the love of self and the love of the world are infer- 
nal loves, reign also in hell, and likewise make hell 
with man. But love to the Lord and love towards 
the neighbor are heavenly loves, reign also in 
heaven, and likewise make heaven with man. 

79. From what has now been said, it may be 
seen that in the two former loves, and from them, 
are all evils ; for the evils which were enumerated, 
n. 75, are general : the rest, which were not enu- 
merated because they are specific, are derived and 
flow from those. It may hence be evident, that 
man, because he is born into those two loves, is 
born into evils of every kind. 

80. For a man to know evils, he must know 
their origins : and unless he knows evils, he cannot 
know goods, and thus cannot know what he is. 
Hence it is, that those two origins of evils have 
been here treated o£. 



CHAPTER VI. 

OF LOVE TOWARDS THE NEIGHBOR, OR CHARITY. 

84. It shall first be told what the Neighbor is ; 
for he it is who is to be loved, and towards whom 
Charity is to be exercised : for, unless it is known 
what the neighbor is, charity may be exercised in a 
similar manner, without distinction, towards the 
evil equally as towards the good ; whence charity 
becomes not charity : for the evil, for goods done, 
do evil to the neighbor ; but the good do good. 

85. It is a common opinion at this day, that eveiy 
man is equally the Neighbor ; and that good is to be 
done to every one who is in need of help. But it 
concerns Christian prudence to scrutinize well what 
a man's life is, and to exercise charity according to 
that. The man of the internal church does this with 
discrimination, and thus with understanding; but 
the man of the external church, as he cannot so 
discern real things, does it indiscriminately. 

86. The distinctions of the neighbor, which the 
man of the church ought by all means to know, are 
determined according to the good that is with every 
one : and as all good proceeds from the Lord, the 
Lord is the Neighbor in the highest sense and in 
a supereminent degree ; from Whom is the origin. 
Hence it follows, that, as much of the Lord as any 

36 



AND ITS HEAVENLY DOCTRINE. 37 

one has in himself, he is so far the neighbor ; and 
as no one receives the Lord, that is, the good which 
is from Him, in the same measure as another, for 
that reason one is not the neighbor in the same 
measure : for all who are in the heavens, and all 
who are good on the earth, differ in goodness. 
There is by no means given with two a good alto- 
gether one and the same : it must be various, that 
every kind may subsist by itself. But all these 
varieties, and thus all the distinctions of the neigh- 
bor, which are determined according to the recep- 
tion of the Lord, that is, according to the recep- 
tion of good from Him, no man, not even an angel, 
can by any means know, but only in the general, 
and thus the genera and their species. Nor does 
the Lord require more from a man of the church, 
than that he should live according to that which ho 
knows. 

87. As the good with every one is various, it follows 
therefrom that the quality of the good determines in 
what degree and in what proportion any one is the 
Neighbor. That it is so, is manifest from the Lord's 
parable concerning him who fell among the robbers ; 
whom, though half-dead, the Priest passed by, and 
also the Levite. But the Samaritan, after he had 
bound up his wounds, and poured in oil and wine, 
took him up upon his own beast, and brought him 
to an inn, and made arrangements that care should 
be taken of him. The latter, because he exercised 
the good of Charity, is called the Neighbor. (Luke 
x. 29-37.) It may thence be known, that they who 
are in good are the Neighbor. The oil and the wine 



38 OF THE NEW JERUSALEM 

which the Samaritan poured into the wounds, also 
signify good and its truth. 

88. It is now manifest from what has been said, 
that in a universal sense, Good is the Neighbor; 
because a man is the neighbor according to the 
quality of the good which is with him from the 

I Lord. And as good is the neighbor, so is love; 
for all good is of love. Thus every man is the 
neighbor according to the quality of the love which 
he has from the Lord. 

89. That it is love which makes one to be the 
neighbor, and that every one is the neighbor ac- 
cording to the quality of his love, is clearly manifest 
from those who are in the love of self. They recog- 
nize as neighbor those that love them the most; 
that is, as far as they are theirs, they embrace them, 
kiss them, do good to them, and call them brethren ; 
yea, because they are evil, they say that these are 
the neighbor above others. The rest they hold for 
neighbor according as they love them, and thus ac- 
cording to the quality and quantity of the love. 
Such derive the origin of the neighbor from them- 
selves, for the reason that love makes and deter- 
mines it. But they who do not love themselves 
above others, — and such are all who are of the 
Lord's kingdom, — will derive the origin of the 
neighbor from Him whom they ought to love above 
all things, and thus from the Lord ; and they will 
hold every one as the neighbor, according to the 
quality of his love to Him and from Him. From 
this it is clear, whence the origin of the neighbor is 
to be derived by the man of the church ; and that 
every one is the neighbor according to the good 



AND ITS HEAVENLY DOCTBINE. 39 

which he has from the Lord, and thus good it- 
self. 

90. That it is so, the Lord also teaches in Mat- 
thew: for He said to them that were in good, that 
they "gave Him to eat, that they gave Him to 
drink, took Him in, clothed Him, visited Him, and 
came unto Him in prison: and then, that as much 
as they did to one of His least brethren, they did to 
Him." (xxv. 34-40.) In these six kinds of good, 
understood in the spiritual sense, are comprehended 
all the kinds of the neighbor. It is hence manifest 
also, that when good is loved, the Lord is loved ; 
for the Lord is He from whom good is, who is in 
good, and who is good itself. 

91. But not only is man individually the neigh- 
bor, but also man collectively : for a Society, greater 
or less, is so ; one's Country is ; the Church is ; the 
Lord's Kingdom is ; and above them all, the Lord 
Himself is. These are the Neighbor to whom good 
is to be done from love. These degrees of the 
neighbor are also ascending : for a Society of many 
is so in a higher degree than an individual man ; in 
a still higher degree is one's Country ; in a degree 
still higher the Church is ; and in a higher degree 
still the Lord's Kingdom is ; but in the highest the 
Lord is. These ascending degrees are like the 
steps of a ladder, at the top of which is the Lord. 

92. A Society is the Neighbor above an individ- 
ual man, because it consists of many. Towards it 
charity is to be exercised in a similar manner as 
towards an individual man ; namely, according to 
the quality of the good which is in it : thus alto- 
gether otherwise towards a society of the upright, 
than towards a society of the non-upright. A 



40 OF THE NEW JERUSALEM 

Society is loved, when its good is provided for from 
the love of good. 

93. One's Country is the Neighbor above a Soci- 
ety, because it is like a parent : for there the man 
was born ; it nourishes him, and protects him from 
injuries. Good is to be done to one's country from 
love according to its necessities, which principally 
regard its sustenance, and the civil life and spiritual 
life of those who are there. He who loves his 
country, and does good to it from well-wishing, in 
the other life loves the Lord's kingdom ; for there the 
Lord's kingdom is his country : and he who loves 
the Lord's kingdom loves the Lord ; because the 
Lord is the all in all of his kingdom. 

94. The Church is the Neighbor above one's 
Country ; for he who provides for the Church, £>ro- 
vides for the souls and the eternal life of the men 
who are in his country : on which account, he who 
provides for the Church from love, loves the neigh- 
bor in a higher degree ; for he desires and wishes 
to others heaven and happiness of life to eternity. 

95. The Lord's Kingdom is the Neighbor in a 
still higher degree ; for the Lord's kingdom con- 
sists of all who are in good, as well those on the 
earth as those in the heavens : thus Good with all its 
quality in the aggregate is the Lord's kingdom. 
When this is loved, the individuals who are in good 
are loved. 

96. These are the degrees of the Neighbor; and 
with those who are in love towards the neighbor, 
the love ascends according to these degrees. But 
these degrees are degrees in successive order, in 
which the prior or the higher is to be preferred to 



AND ITS HEAVENLY DOCTRINE. 41 

the posterior or the lower : and because the Lord 
is in the highest, and as He is to be regarded in 
each of the degrees as the end to which [they look] , 
so He is to be loved above all persons and above all 
things. It may now be evident from this, how love 
to the Loud conjoins itself with love towards the 
^Neighbor. 

97. It is a common remark, that every one is 
neighbor to himself; that is, that every one should 
provide for himself first : but the Doctrine of Charity 
teaches how this is to be understood. Every one 
should look out for himself, that he may have the 
necessaries of life ; namely, food, clothing, resi- 
dence, and other things which are necessarily re- 
quired in the civil life in which he is ; and this not 
only for himself, but also for his [family] ; nor for 
the present time only, but for the time to come also : 
for, unless one procures for himself the necessaries 
of life, he cannot be in a state to exercise charity ; 
for he is in want of all things. 

98. But how each one ought to be neighbor to 
himself, may be evident from this comparison: 
Every one ought to provide food and clothing for 
his body : this must be the first thing, but to the 
end that there may be a sound mind in a sound 
body. And every one ought to provide food for his 
mind ; namely, such things as are of intelligence 
and wisdom ; to the end that it may thereby be in a 
state to serve his fellow-citizen, human society, his 
country, and the Church, thus the Lord. He who 
does this, provides well for himse]f to eternity. It 
is hence manifest that the first thing is [to know] 
where the end is for the sake of which [one lives] ; 



42 OF THE NEW JERUSALEM 

for to that all things look. This presents itself also 
like as one who is building a house. He first lays 
the foundation ; but the foundation will be for the 
house, and the house for residence. He who be- 
lieves he is neighbor to himself in the foremost 
place is like him who regards the foundation as the 
end, not the house and residence : when yet resi- 
dence is itself the first and last end ; and the house, 
with the foundation, is only the means to the end. 

99. The end evinces how every one must be neigh- 
bor to himself, and provide for himself first. If the 
end is, to become rich above others only for the sake 
of riches, or for the sake of pleasure, or for the sake 
of eminence, and for similar things, it is an evil end ; 
and he does not love his neighbor, but himself. But 
if the end is, to procure wealth to himself, that he 
may be in a state to provide for his fellow-citizen, 
for human society, for his country, and for the 
Church, in like manner as he procures for himself 
offices for the same end, he loves his neighbor. The 
end itself for the sake of which he acts, makes the 
man ; since the end is his love : for every one has 
for his first and last end what he loves above all 
things. 

These things have been said concerning the Neigh- 
bor : love towards him, or Charity, shall now be 
spoken of. 

100. It is believed by many, that love towards 
the neighbor is, to give to the poor, to afford help 
to the needy, and to do good to every one. But Char- 
ity is, to act prudently, and for the end that good 
may come of it. He who affords help to any poor or 
needy evil-doer, through him does evil to his neigh- 



AND ITS HEAVENLY DOCTRINE. 43 

bor ; for, by the help which he affords, he confirms 
him in evil, and supplies him with the means of 
doing evil to others. Not so he who affords assist- 
ance to the good. 

101. But Charity extends itself much more widely 
than to the poor and needy ; for Charity is, to do 
right in every work, and duty in every service. If 
a Judge does justice for the sake of justice, he exei*- 
cises charity : if he punishes the guilty, and clears 
the innocent, he exercises charity : for he thus seeks 
the good of his fellow-citizen, and seeks good to his 
country. A Priest, who teaches truth and leads to 
good for the sake of truth and good, exercises char- 
ity. But he who does such things for the sake of 
himself and the world, does not exercise charity; 
because he does not love his neighbor, but himself. 

102. It is similar with the rest, whether they are 
in any office, or are not : as with children towards 
their parents, and with parents towards their chil- 
dren ; with servants towards their masters, and with 
masters towards servants ; with subjects towards 
the king, and with the king towards his subjects. 
He of them who does his duty from duty, and justice 
from justice, exercises charity. 

103. Why these things are of love towards the 
Neighbor, or Charity, is because,' as was said above, 
every man is the neighbor, but in different ways. A 
Society, less or greater, is more the neighbor ; one's 
Country still more the neighbor ; the Lord's King- 
dom more still ; and the Lord above them all : and, 
in the universal sense, good, which proceeds from 
the Lord, is the neighbor ; consequently also sin- 
cerity and justice are. On which account, he who 



44 OF THE NEW JERUSALEM. 

does any good whatever for the sake of good, and 
who acts sincerely and justly for the sake of sincer- 
ity and justice, loves his neighbor, and exercises 
charity : for he does it from the love of goodness, 
sincerity, and justice, and thence from the love of 
those in whom goodness, sincerity, and justice are. 

104. Charity, therefore, is the internal affection 
from which a man wills to do good, and this without 
remuneration. It is the enjoyment of his life to do 
it. With those who do good from an internal affec- 
tion, charity is in everything which they think and 
speak, and which they will and do. It may be said 
that a man, and an angel, as to his interiors, is 
Charity, when to him good is the neighbor. So 
widely does Charity extend itself. 

105. They to whom the loves of self and the world 
are for an end, can by no means be in charity. They 
do not even know what charity is ; and do not at all 
comprehend, that to will and do good to the neigh- 
bor, without the end of reward, is heaven in man ; 
and that within in that affection there is a happiness 
as great as that of the angels of heaven is, which is 
ineffable. For they believe that if they are deprived 
of the joy [that comes] from the glory of honors and 
wealth, nothing of joy is any longer to be had : 
wiien yet heavenly joy, which infinitely transcends, 
then first begins. 



CHAPTER VII. 

OF FAITH. 

108. No one can know what Faith is in its es- 
sence, unless he knows what Charity is ; since 
where there is not charity, there there is not faith : 
for charity makes one with faith, as good does with 
truth. For, that which a man loves, or w r hich he 
holds dear, is to him good ; and that which a man 
believes, is to him truth. It is hence manifest, that 
there is a like union of charity and faith, as there is 
of good and truth. What the quality of this union 
is, may be evident from what was said before con- 
cerning Good and Truth. 

109. Such also is the union of Charity and Faith 
as is that of the Will and the Understanding with 
man : for it is these two faculties which receive good 
and truth ; the will, good ; and the understanding, 
truth. So also do these two faculties receive char- 
ity and faith ; since good is of charity, and truth is 
of faith. That charity and faith are with man and 
in him, no one is ignorant ; and since they are with 
him and in him, they are nowhere else but in his 
will and understanding : for all the life of a man is 
therein, and is thence. Man also has memory ; but 
this is only the ante-room, where those things are 
collected which are to enter into the understanding 

45 



46 OF THE NEW JEHUS ALEM 

and the will. Hence it is manifest, that there is a 
similar union of charity and faith, as there is of the 
will and the understanding. What the union is may 
be evident from what was said before of the Will 
and the Understanding. 

110. Charity conjoins itself with faith in a man, 
when the man wills that which he knows and per- 
ceives : to will is of charity, and to know and per- 
ceive are of faith. Faith enters into a man, and 
becomes his, when he wills and loves that which he 
knows and perceives : until then it is out of him. 

111. Faith does not become faith with a man, 
unless it becomes spiritual ; and it does not become 
spiritual, unless it becomes of the love : and it then 
becomes of the love, when the man loves to live 
truth and good ; that is, to live according to the 
things which are prescribed in the Word. 

112. Faith is the affection of truth from willing 
truth because it is truth ; and to will truth because 
it is truth is the spiritual itself of man : for it is ab- 
stracted from the natural, which is to will truth not 
for the sake of truth, but for the sake of one's glory, 
reputation, or gain. Truth abstracted from such 
things is spiritual, because it is from the Divine. 
What proceeds from the Divine is spiritual, and 
this is conjoined to man by love ; for love is spir- 
itual conjunction. 

113. A man may know, think, and understand 
much ; but the things which do not agree with his 
love he rejects from himself, when, being left to 
himself alone, he is meditating : and therefore he 
also rejects them after the life of the body, when he 
is in the spirit. For that alone remains in a man's 



AND ITS HEAVENLY DOCTRINE. 47 

spirit, which has entered into his love : the other 
things, after death, are regarded as foreign ; which, 
as they are not of his love, he casts out of the house. 
It is said, in a man's spirit, because the man lives a 
spirit after death. 

114. An idea of the good which is of charity, and 
of the truth which is of faith, may be formed from 
the light and heat of the sun. When the light which 
proceeds from the sun is conjoined with heat, which 
is done in the time of spring and summer, then all 
things of the Earth germinate and bloom : but when 
there is not heat in the light, as in the time of win- 
ter, then all things of the Earth are torpid and die. 
Spiritual light also is the truth of faith, and spiritual 
heat is love. From this an idea can be formed con- 
cerning the man of the church, — of what quality he 
is, when faith with him is conjoined to charity, — 
namely, that he is like a garden and a paradise ; 
and of what quality he is, when with him faith is 
not conjoined to charity, — that he is like a desert, 
and a land covered over with snow. 

115. The confidence or trust which is said to be 
of faith, and is called saving faith itself, is not a 
spiritual confidence or trust, but a natural one, when 
it is of faith alone. Spiritual confidence or trust has 
its essence and life from the good of love, but not 
from the truth of faith separate ; the confidence of 
faith separate is dead. On which account true con- 
fidence cannot be given with those who lead an evil 
life. The confidence also that salvation is on account 
of the Lord's merit with the Father, whatever a 
man's life had been, is not from the truth. All who 
are in spiritual faith have confidence that they are 



48 OF THE NEW JERUSALEM 

saved by the Lord : for they believe that the Lord 
came into the world to give eternal life to those 
who believe and live according to the precepts 
which He taught ; and that He regenerates these, 
and renders them fit for heaven ; and that He alone 
does this, without man's help, from pure mercy. 

116. To believe the things which the Word 
teaches, or which the Doctrine of the Church teach- 
es, and not to live according to them, appears as if 
it were faith; and some also imagine that they 
will be saved by it. Bat by that alone no one is 
saved \ for it is Persuasive Faith, and what its qual- 
ity is shall now be told. 

117. Persuasive Faith is, when the Word and 
the Doctrine of the Church are believed and loved, 
not for the sake of the truth, and a life according to 
it, but for the sake of gain, honor, and the reputa- 
tion of learning, as ends. On which account they 
who are in that faith do not look to the Lord and 
to heaven, but to themselves and to the world. They 
who in the world aspire to great things and desire 
many, are in a stronger persuasion that what the 
doctrine of the church teaches is the truth, than they 
who do not aspire to great and desire many things. 
The cause is, that to "them the doctrine of the church 
is only a means to their ends ; and as far as the 
ends are desired, so far the means are loved, and 
are also believed. But the reality in itself is this : 
as far as they are in the fire of the loves of self and 
the world, and speak, preach, and act from that fire, 
so far they are in that persuasion ; and they then 
know no otherwise than that it is so. But when 
they are not in the fire of those loves, they then be- 



AND ITS HEAVENLY DOCTRINE. 49 

lieve little, and many not at all. It is hence mani- 
fest, that persuasive faith is a faith of the mouth, 
and not of the heart ; and thus that in itself it is 
not faith. 

118. They who are in persuasive faith do not 
know from any internal illustration whether the 
things which they teach are true or false ; yea, nei- 
ther do they care, provided they are believed by the 
people : for they are in no affection for truth for the 
sake of truth. On which account, if they are de- 
prived of honors and gains, they recede from faith, 
provided reputation be not perilled. For persuasive 
faith is not within with a man, but stands without, 
only in the memory ; from which it is brought forth 
when it is taught. Wherefore also that faith, with 
its truths, vanishes after death : for there then re- 
mains of faith only that which is within in a man ; 
that is, which is enrooted in good, and thus which 
has become of the life. 

119. They who are in persuasive faith, are meant 
by these in Matthew: "Many will say unto Me in 
that day, LORD, Lord, have we not prophesied by 
Thy name, and by Thy name cast out demons, and 
in Thy name done many virtues ? But then I will . 
confess to them, I know you not, ye workers of ini- 
quity." (vii. 22, 23.) Also in Luke : "Then shall 
ye begin to say, We have eaten and drunk before 
Thee ; and Thou hast taught in our streets : but He 
will say, I say unto you, I know you not whence ye 
are : depart from Me, all ye workers of iniquity." 
(xiii. 26, 27.) They are also meant by the five 
foolish virgins, who had not oil in their lamps, iu 

4 



50 OF THE NEW JERUSALEM. 

Matthew: "Afterwards came those virgins, saying, 
Lord, Lord, open unto us : but He answering shall 
say, Verily I say unto you, I know you not." (xxv. 
11, 12.) Oil in the lamps is the good of love in 
faith. 



CHAPTER VIII. 

OF PIETY. 

123. It is believed by many, that spiritual life, or 
the life that leads to heaven, consists in Piety, in ex- 
ternal Sanctity, and in the Renunciation of the loorld. 
But piety without charity, and external sanctity 
without internal sanctity, and the renunciation of 
the world without a life in the world, do not make 
spiritual life ; but piety from charity, external sanc- 
tity from internal sanctity, and the renunciation of 
the world with a life in the world, do make it. 

124. Piety is, to think and speak piously ; to de- 
vote much time to prayers ; to behave one's self 
humbly then ; to go to church, and to listen devoutly 
to the preachings there ; and often every year to 
attend the Sacrament of the Supper, and in like 
manner the other services of worship according to 
the statutes of the Church. But a life of charity is, 
to will well and do well to the neighbor ; in every 
work to act from justice and equity, from good and 
truth ; and the same in every function : in a word, a 
life of charity consists in performing uses. In the 
latter life Divine Worship primarily consists ; but in 
the former, secondarily. For which cause, he who 
separates the one from the other, — namely, he who 

51 



52 OF THE NEW JERUSALEM 

lives a life of piety, and not at the same time a life 
of charity, — does not worship God. He thinks in- 
deed of God ; yet not from God, but from himself: 
for he continually thinks of himself, and nought of 
his neighbor, — and if of his neighbor, he holds him 
in low esteem if he is not also such and such. And 
he thinks also of heaven as a reward : thence in his 
natural mind there is merit, and likewise the love of 
self, as also contempt or neglect of uses, and so of the 
neighbor ; and at the same time there is a belief of 
his blamelessness. It may hence be evident, that a 
life of piety separated from a life of charity is not 
the spiritual life which must be in divine worship. 
Compare Matt. vi. 7, 8. 

125. Like to such piety is external Sanctity. But 
this is not holy in a man, unless his internal is holy ; 
for such as a man is as to his internal, such is he as 
to his external: for the latter proceeds from the 
former, as action does from its spirit. Wherefore 
external sanctity without internal sanctity is natural, 
and not spiritual. Hence it is, that it is given equal- 
ly with the evil as with the good ; and they who 
place all worship in it, are for the most part empty ; 
that is, without the knowledges of good and truth : 
and yet goods and truths are the very sanctities 
which are to be known, believed, and loved, be- 
cause they are from the Divine, and so the Divine 
is in them. Internal sanctity is, therefore, to love 
good and truth for the sake of good and truth, and 
justice and sincerity for the sake of justice and sin- 
cerity. As far as a man thus loves these, so far he 
is spiritual ; and his worship likewise is so : for so 
far he also wills to know them and to do them. But 



AND ITS HEAVENLY DOCTRINE. 53 

as far as a man does not thus love them, he is so far 
natural, and his worship also ; and so far also he 
does not wish to know them and to do them. Ex- 
ternal worship without internal may be compared 
with the life of the respiration without the life of the 
heart; but external worship from internal, with the 
life of the respiration conjoined to the life of the 
heart. 

126. But as regards the Renunciation of the world, 
it is believed by many, that to renounce the world, 
and to live in the spirit and not in the flesh, is to 
reject worldly things, which are chiefly riches and 
honors ; and to go on continually in pious medita- 
tion about God, about salvation, and about eternal 
life ; and to pass life in prayers, in the reading of 
the Word, and of pious books ; and also to afflict 
one's self. But these things are not renouncing the 
world ; but to renounce the world is to love God 
and to love the neighbor ; and God is loved, when 
one lives according to his precepts ; and the neigh- 
bor is loved, when a man performs uses. Where- 
fore, that a man may receive the life of heaven, he 
must by all means live in the world, and in services 
and business there. A life withdrawn from worldly 
things is a life of thought and of faith separated 
from a life of love and charity, in which life will- 
ing good and doing good to the neighbor perishes ; 
and when this perishes, spiritual life is like a house 
without a foundation, which gradually either sinks 
down, or opens and spreads into chinks, or totters 
until it falls to pieces. 

127. That to do good is to worship the Lord, is 
evident from the Lord's words: " Every one that 



54 OF THE NEW JERUSALEM. 

heareth My words, and doeth them, I will liken to 
a prudent man, who built a house upon the rock ; 
but him that heareth My words, and doeth them not, 
I will liken to a foolish man, who built a house 
upon the sand, or upon the ground without a founda- 
tion." (Matt. vii. 24-27 ; Luke vi. 47-49.) 

128. It is now manifest from these things, that a 
life of Piety so far has value, and is acceptable to 
the Lord, as a life of charity is conjoined to it : for 
the latter is the primary ; and such as the latter is, 
such is the former. Also, that external Sanctity so 
far has value, and is acceptable to the Lord, as it 
proceeds from internal sanctity ; for, as is the latter, 
such is the former. As also, that the Renunciation 
of the world so far has value, and is acceptable to 
the Lord, as this is done in the world ; for they re- 
nounce the world, who remove the love of self and 
the world, and act justly and sincerely in every 
function, in every business, and in every work, 
from an interior, and thus from a heavenly origin ; 
which origin is within in that life, when a man acts 
well, sincerely, and justly, because it is according 
to the Divine laws. 



CHAPTER IX. 

OF CONSCIENCE, 

130. Conscience is formed with a man from the 
religion in which he is, according to the reception of 
it within in himself. 

131. With the man of the Church conscience is 
formed by the truths of faith from the Word, or 
from Doctrine out of the Word, according to the 
reception of them in the heart; for, when a man 
knows the truths of faith, and comprehends them in 
his measure, and then wills them and does them, 
conscience is then formed in him. Reception in the 
heart is in the will; for it is man's will which is 
called the heart. Hence it is, that they who have 
conscience speak from the heart what they speak, 
and do from the heart what they do. They also 
have the mind not divided; for, according to that 
which they understand and believe to be true and 
good, they do. 

132. With those who are enlightened in the truths 
of faith above others, and who are in clear percep- 
tion above others, a more perfect conscience can be 
given, than with those who are less enlightened, 
and are in obscure perception. 

133. In a true conscience is the life itself of the 
spiritual man, for therein is his faith conjoined to 

55 



56 OF THE NEW JEBUSALE3T 

charity ; on which account, to them, to do from con- 
science is to do from their spiritual life, and to do con- 
trary to conscience is to do contrary to that spiritual 
life of theirs. Hence it is that they are in the tran- 
quillity of peace, and in internal blessedness, when 
they do according to conscience ; and in intran- 
quillity and pain, when they do contrary to it. This 
pain is what is called the sting of conscience. 

134. Man has a conscience of what is good and a 
conscience of what is just. The conscience of good 
is the conscience of the internal man, and the con- 
science of justice is the conscience of the external 
man. The conscience of what is good is to do ac- 
cording to 4 the precepts of faith from an internal af- 
fection, but the conscience of what is just is to do 
according to the civil and moral laws from an ex- 
ternal affection. They who have the conscience of 
good have also the conscience of justice ; but they 
who have only the conscience of what is just, are 
in the ability to receive the conscience of what is 
good, and also do receive it when instructed. 

135. Conscience, with those who are in charity 
towards the neighbor, is the conscience of truth, be- 
cause it is formed by the faith of truth ; but with 
those who are in love to the Lord, it is the con- 
science of good, because it is formed by the love of 
truth. The conscience of the latter is a higher 
conscience, and is called the perception of truth 
from good. They who have the conscience of truth 
are of the Lord's spiritual kingdom ; but they who 
have the higher conscience which is called percep- 
tion, are of the Lord's celestial kingdom. 

136. But let examples illustrate what conscience 



AND ITS IIEAVENLY DOCTRINE. 57 

is. He who has by him another's goods without 
the other's knowledge, and can so gain them with- 
out fear of the law, or of the loss of honor and re- 
putation, — if he still restores them to the other 
because they are not his own, — he has conscience ; 
for he does good for the sake of good, and justice 
for the sake of justice. Suppose also one who is 
able to obtain an office, but knows that another, who 
also seeks it, would be more useful to his country. 
— if he yields the place to the other for the sake of 
of his country's good, — he has a good conscience : 
and so in other cases. 

137. It may from these things be concluded, of 
what quality those are who have not conscience. 
They are known from the opposite : as, they who 
for the sake of any gain whatever make what is 
unjust appear as just, and evil appear to be good, 
and the reverse, — they have not conscience. Neith- 
er do they know what conscience is : and if they are 
instructed what it is, they do not believe ; and 
some are not willing to know. Such are they who 
act in all things for the sake of themselves and the 
world. 

138. They who did not receive conscience in the 
world, cannot receive conscience in the other life, 
and thus cannot be saved. The reason is, because they 
have not a plane into which heaven may flow, and 
through which it may operate, — that is, the Lord 
through heaven, and lead them to himself: for con- 
science is the plane and receptacle of the influx of 
heaven. 



CHAPTER X. 

OF FREEDOM. 

141. All Freedom is of love; for that which a 
man loves he does freely. Hence also all freedom 
is of the will ; for that which a man loves he also 
wills : and since love and will make the life of man, 
freedom also makes it. It may from this be evident 
what freedom is ; namely, that it is that which is of 
the love and of the will, and thence of the life of 
man. Hence it is, that that which a man does from 
freedom appears to him as if it were from his pro- 
prium. 

142. To do evil from freedom appears as if free, 
but it is slavery ; because that freedom is from the 
love of self and the love of the world : and these 
loves are from hell. Such freedom is also actually 
turned into slavery after death : for a man who had 
such freedom then becomes a vile slave in hell. But 
to do good from freedom is freedom itself, because 
it is from love to the Lord and love towards the 
neighbor; and these loves are from heaven. This 
freedom also remains after death, and then becomes 
truly freedom ; for the man who had such freedom 
becomes in heaven like a son of the house. This 
the Lord thus teaches: "Every one that doeth sin 
is the servant of sin : the servant remaineth not in 

58 



OF TILE NEW JERUSALEM. 59 

the house for ever ; the son remaineth for ever : if 
the Son shall make you free, 3 7 e will be truly free." 
(John viii. 34-36.) Now as all good is from the 
Lord, and all evil from hell, it follows that it is 
freedom to be led by the Lord, and slavery to be 
led by hell. 

\ 143. Why man has the freedom of thinking evil 
and falsity, and also of doing them, so far as the 
laws do not restrain, is for the purpose that he may 
be able to be reformed : for goods and truths, that 
they may become of his life, must be implanted in 
his love and will ; and this cannot be done, unless 
he has the freedom of thinking what is evil and 
false as well as what is good and true. This free- 
dom is given by the Lord to every man ; and, 
when he is thinking what is good and true, as far 
as he does not then love evil and falsity, the Lord 
so far implants the former in his love and will, and 
thus in his life, and so reforms him. That which is 
inseminated in freedom also remains, but that which 
is inseminated in compulsion does not remain ; be- 
cause what is compelled is not from the man's will, 
but from the will of him who compels. It is also 
hence, that worship from feedom is pleasing to the 
Lord ; but not worship from compulsion : for wor- 
ship from freedom is worship from love ; but not so 
worship from compulsion. 

144. The freedom of doing good and the freedom 
of doing evil, although in external aspect they ap- 
pear alike, arc as different and distant from each 
other as heaven and hell. The freedom of doing 
good is also from heaven, and is called heavenly 
freedom ; but the freedom of doing evil is from hell, 



60 OF THE NEW JERUSALEM. 

and is called infernal freedom. As far also as a 
man is in the one, so far he is not in the other ; for 
no one can serve two masters, Matt. vi. 24 : which 
is also manifest from hence, that those who are in 
infernal freedom believe that it is slavery and com- 
pulsion not to be permitted to will evil and think 
falsity at their liking; but that they who are in 
heavenly freedom have a horror at willing evil and 
thinking falsity; and if they were compelled to 
them, would be tortured. 

145. Since doing from freedom appears to a 
man as being from his proprium, hence heavenly 
freedom may also be called the heavenly proprium ; 
and infernal freedom may be called the infernal pro- 
prium. The infernal proprium is that into which a 
man is born ; and it is evil : but the heavenly pro- 
prium is that into which a man is reformed ; and it 
is good. 

146. It may be evident from this what Free 
Agency is ; namely, that it is to do good from self- 
decision, or from the will ; and that they are in that 
freedom, who are led by the "Lord : and they are 
led by the Lord, who love good and truth for the 
sake of good and truth. 

147. A man may know what kind of freedom he 
is in, from the enjoyment he feels, while he is 
thinking, speaking, doing, hearing, and seeing ; for 
all enjoyment is of the love. 



CHAPTER XI. 

OF MERIT, 

150. They who do goods, that they may merit, 
do not do goods from the love of good, but from the 
love of reward ; for he that wishes to merit, wishes 
to be rewarded. They who do thus look for and 
place enjoyment in the reward, and not in good ; on 
which account they are not spiritual, but natural. 

151. To do good which is good, it must be from the 
love of good, and thus for the sake of good. They 
who are in that love, do not wish to hear of merit ; for 
they love to do, and perceive satisfaction in it : and 
on the other hand, they are saddened, if it is be- 
lieved that it was done for the sake of anything of 
self. These things present themselves nearly like 
those who do good to their friends for the sake of 
friendship, to a brother for the sake of brotherhood, 
to wife and children for the sake of wife and chil- 
dren, to their country for their country's sake, and 
thus from friendship and love. They who think 
well also say and persuade that they do not do good 
for the sake of themselves, but for the sake of 
the others. 

152. Thet who do good for the sake of reward, 
do not do good from the Lord, but from themselves : 
for they regard themselves primarily, because they 

61 



62 OF THE NEW JERUSALEM 

regard their own good ; and the good of the neigh- 
bor, which is the good of a fellow-citizen, of human 
society, of one's country, and of the church, they do 
not regard, except as a means to an end. Hence 
it is, that in the good of merit there lurks the good 
of the love of self and the world ; and this good is 
from man, and not from the Lord: and all good 
which is from man is not good; indeed as far as 
self and the world lurk in it, it is evil. 

153. Genuine charity and genuine faith are with- 
out all merit ; for the enjoyment of charity is good 
itself, and the enjoyment of faith is truth itself: on 
which account they who are in that charity and 
faith know what good not meritorious is, but not 
they who are not in charity and faith. 

154. That good is not to be done for the sake of 
reward, the Lord Himself teaches in Luke: "If 
ye love them that love you, what grace have ye ? 
for sinners do the same : rather, love your enemies, 
and do good, and lend hoping for nothing: then 
shall your reward be great, and ye shall be sons of 
the Highest. " (vi. 32-35.) That a man cannot 
make good from himself to be good, the Lord also 
teaches in John: "A man cannot take anything, 
unless it be given to him from heaven," (iii. 27 :) 
and again: " Jesus said, I am the vine, ye the 
branches : as the branch cannot bear fruit of itself, 
unless it abide in the vine, so neither ye, unless ye 
abide in Me. He that abicleth in Me, and I in him, 
beareth much fruit ; for, without Me, ye cannot do 
anything." (xv. 4, 5.) 

155. Since all good and truth are from the Lord, 
and nothing from man ; and since good from man 



AXD ITS HEAYEXLY DOCTRINE. G3 

is not good ; it follows that no man has merit, but 
the Lord alone. The Lord's merit is, that from 
His own power He saved the human race, and also 
that He saves them that do good from Him. It is 
hence that in the Word he is called just, to whom 
the Lord's merit and justice are imputed; and he 
unjust, to whom his own justice and self-merit are 
imputed. 

156. The enjoyment itself which there is within 
in the love of doing good without the end of re- 
muneration is the reward which remains forever ; 
for, into that good are heaven and eternal happiness 
insinuated by the Lord. 

157. To think and believe that they who do good 
come into heaven, and also that good must be done 

'that we may come into heaven, is not to regard re- 
ward as an end, and thus neither to place merit in 
works ; for those also who do good from the Lord 
think and believe that. But they who so think, be- 
lieve, and do, and are not in the love of good for 
the sake of good, do regard reward as an end, and 
place merit in works. 



CHAPTER Xn. 

OF REPENTANCE AND THE FORGIVENESS OF SINS. 

159. He who wishes to be saved, must confess 
his sins, and repent. 

160. To confess sins is to know one's evils, to see 
them in himself, to acknowledge them, to make 
himself guilty, and to condemn himself on account 
of them. When this is done before God, it is con- 
fessing sins. 

161. To repent is, — after one has thus confessed 
his sins, and has supplicated for forgiveness from an 
humble heart, — to desist from them, and to lead 
a new life according to the precepts of charity and 
faith. 

162. He who only acknowledges generally that 
he is a sinner, and makes himself guilty of all evils, 
and does not explore himself, that is, see Ins sins, 
— he makes confession, but not the confession of 
repentance. He, because he has not become ac- 
quainted with his evils, lives afterwards as before. 

163. He who lives a life of charity and faith, re- 
pents daily, reflects upon the evils that are in him, 
acknowledges them, guards against them, suppli- 
cates the Lord for help : for man of himself is con- 
tinually falling ; but he is continually raised up by 
the Lokd, and led to good. Such is the state of 

64 



OF THE NEW JERUSALEM. 65 

hose who are in good. But they that are in evil are 
falling continually, and are also continually lifted 
up by the Lord ; but are only withdrawn, lest they 
should fall into the gravest evils ; to which of them- 
selves they tend with all their might. 

164. A man who examines himself that he may re- 
pent, must examine his thoughts and the intentions 
of his will, and search there what he would do if it 
were permitted him ; that is, if he did not fear the 
laws, and the loss of reputation, honor and gain. 
There are the man's evils : the evils which a man 
does with the body are all thence. They who do 
not examine the evils of their thought and will, can- 
not repent : for they think and will afterwards as 
before ; and yet to will evils is to do them. This is 
examining one's self. 

165. Repentance of the mouth, and not of the 
life, is not repentance. By repentance of the mouth 
sins are not forgiven, but by repentance of the life. 
Sins are continually forgiven man by the Lord, for 
He is mercy itself. But the sins adhere to the man, 
however he supposes that they are forgiven ; nor are 
they removed from him, except by a life according 
to the precepts of true faith. As far as he lives ac- 
cording to these, so far his sins are removed ; and as 
far as they are removed, so far they are forgiven. 

166. It is believed that sins, when they are for- 
given, are wiped away, or are washed off, as they 
do filth with water. But the sins are not wiped 
away, but removed ; that is, the man is withheld 
from them, when he is kept in good by the Lord. 
And when he is kept in good, it appears as if he 
were without them ; and thus as if they were wiped 



66 OF THE NEW JERUSALEM 

away ; and a man can so far be kept in good, as he 
is reformed. How a man is reformed will be told 
in the following doctrine concerning Regeneration. 
He who believes that sins are forgiven in any other 
way, is much deceived. 

167. The signs that sins are forgiven, that is, re- 
moved, are these which follow. They perceive en- 
joyment in worshipping God for God's sake, and in 
serving the neighbor for the neighbor's sake ; and 
thus in doing good for the sake of good, and in 
speaking truth for the sake of truth : they are unwill- 
ing to merit by anything of charity and faith : they 
shun and loathe evils, such as enmities, hatreds, re- 
venges, adulteries, and the very thoughts of such 
things with intention. But the signs that sins are 
not forgiven, that is, removed, are these which fol- 
low. They worship God, not for the sake of God, 
and serve the neighbor, not for the sake of the neigh- 
bor ; and thus they do not do good and speak truth 
for the sake of good and truth, but for the sake of 
self and the world: they wish to merit by their 
deeds : they perceive no unenjoyment in evils, as in 
enmity, in hatred, in revenge, in adulteries ; and 
from them they think concerning them with all licen- 
tiousness. 

168. The repentance which is effected in a free 
state is availing ; but that which is effected in a state 
of compulsion is not availing. States of compulsion 
are states of disease, states of dejected feelings from 
misfortune, states of imminent death, also every 
state of fear which takes away the use of reason. 
He who is evil, and in a state of compulsion prom- 
ises repentance, and also does good, when he comes 



AND ITS HEAVENLY DOCTRINE. 67 

into a free state, returns into his former life of evil. 
Not so the good. 

169. After a man has examined himself, and ac- 
knowledged his sins, and repented, he must remain 
constant in good even to the end of life. For if he 
afterwards relapses into his former life of evil, and 
embraces it, he then commits profanation ; for he 
then conjoins evil to good. Hence his latter state 
becomes worse than the former, according to the 
Lord's words : " When the unclean spirit has gone 
out of a man, it walketh through dry places, seeking 
rest, but doth not find : then it saith, I will return 
into my house whence I came out; and when it is 
come, it findeth it empty, and swept, and furnished ; 
then it goeth, and adjoineth to itself seven other 
spirits worse than itself; and they entering in dwell 
there : and the last things of that man become worse 
than the first." (Matt. xii. 43-45.) What profana- 
tion is may be seen in what follows. 



CHAPTER Xm. 
of regeneration: 

173. He who does not receive spiritual life, that 
is, who is not generated anew by the Lord, cannot 
come into heaven ; which the Lord teaches in John : 
" Yerily, verily, I say unto you, except one be gen- 
erated again, he cannot see the kingdom of God." 
(iii. 3.) 

174. Of his parents a man is not born into spir- 
itual life, but into natural life. Spiritual life is, to 
love God above all things, and to love the neighbor 
as one's self; and this according to the precepts of 
faith which the Lord has taught in the Word. But 
natural life is, to love one's self and the world above 
the neighbor, and indeed above God Himself. 

175. Every man is born of his parents into the 
evils of the love of self and the world. Every evil 
which by habit had as it were contracted a nature, 
is derived into the offspring, and thus successively 
from parents, grandparents, and great-grandpa- 
rents, in a long series back. Hence the derivation 
of evil becomes at length so great, that the all of a 
man's own life is nothing but evil. This continual 
derivation is not broken and altered, except by a 
life of faith and charity from the Lord. 

176. That which a man derives hereditarily, he 

68 



OF THE NEW JERUSALEM. 69 

continually inclines to, and relapses into. He hence 
confirms that evil with himself, and also from him- 
self superadds more. These evils are altogether 
contrary to spiritual life ; they destroy it. On which 
account, unless a man receives from the Lord a new 
life, which is spiritual life, and thus unless he is con- 
ceived anew, is born anew, and is brought up anew, 
that is, is created anew, he is damned; for he wills 
nothing else, and thence thinks nothing else, but 
what is of self and the world, like as they do in hell. 

177. No one can be regenerated, unless he knows 
such things as are of the new life ; that is, such as 
are of spiritual life. The things which are of the 
new life, or which are of spiritual life, are the truths 
which are to be believed and the goods which are to 
be done : the former are of faith, the latter of char- 
ity. These things no one can know from himself; 
for a man apprehends only the things that have been 
obvious to the senses. From these he procures a 
lumination to himself, which is called natural lumi- 
nation, from which he sees nothing else but the 
things that are of the world and those that are of 
self; but not those that are of heaven and those that 
are of God. The latter he must learn from revela- 
tion : as, that the Lord, who is God from eternity, 
came into the world to save the human race : that 
He has all power in heaven and on earth : that 
the all of faith and the all of charity, and thus all 
truth and good, are from him : that there is a heaven 
and a hell : that man is to live forever, — in heaven, 
if he has done well ; if ill, in hell. 

178. These and more are the things of faith, which 
a man who is to be regenerated ought to know ; for 



70 OF THE NEW JERUSALEM 

he who knows them can think them, then will them, 
and at length do them, and so have new life. While 
he who does not know that the Lord is the Saviour 
of the human race, cannot have faith in Him, love 
Him, and so do good for His sake. He who does 
not know that all good is from Him, cannot think 
that his salvation is from Him ; still less can he will 
that it should be so ; and thus cannot live from Him. 
He who does not know that there is a hell and that 
there is a heaven, nor that there is eternal life, can- 
not even think about the life of heaven, nor apply 
himself to receiving it. And so in other cases. 

179. Every one has an internal man and an ex- 
ternal man. It is the internal which is called the 
spiritual man, and the external the natural man. 
Both must be regenerated, that the man may be 
regenerated. With the man who is not regenerated, 
the external or natural man commands, and the in- 
ternal serves ; but with the man who is regenerated, 
the internal or spiritual man commands, and the 
external serves. Whence it is manifest that with 
man from birth the order of life is inverted ; name- 
ly, that which ought to command, serves ; and that 
which ought to serve, commands. This order must 
be inverted, that the man may be saved ; and this 
inversion can in no way exist, but by regenera- 
tion from the Lord. 

180. What it is for the internal man to command 
and the external to serve, and the reverse, may be 
illustrated by this. If a man places all good in 
pleasure, in gain, and in pride, and has enjoyment 
in hatred and revenge, and interiorly in himself 
studies out reasons which confirm, then the external 



AND ITS HEAVENLY DOCTEIN'E. 71 

man commands, and the internal serves. But when 
a man perceives good and enjoyment in thinking 
and willing well, sincerely, and justly, and in out- 
wardly speaking and doing in like manner ; the in- 
ternal man then commands, and the external serves. 

181. The internal man is first regenerated by the 
Lord, and afterwards the external, and the latter 
through the former : for the internal man is regen- 
erated by thinking those things which are of faith 
and charity ; but the external, by a life according to 
them. This is meant by the Lord's words : " Ex- 
cept one be born of water and of the Spirit, he can- 
not enter into the kingdom of God." (John iii. 5.) 
Water in the spiritual sense is the truth of faith, and 
the Spirit is a life according to it. 

182. The man who is regenerated, is as to his in- 
ternal man in heaven, and is an angel there with 
the angels ; among whom he also comes after death. 
He can then live the life of heaven, — love the 
Lord, love the neighbor, understand truth, be wise 
in good, and perceive blessedness therefrom. 



CHAPTER XIV. 



OF TEMPTATION. 



187. Only they who are being regenerated un- 
dergo Spiritual Temptations : for spiritual tempta- 
tions are pains of the mind with those who are in 
goods and truths, induced by evil spirits. While 
the latter are exciting the. evils that are with the 
former, there arises an anxiety, which is that of temp- 
tation. Man knows not whence it comes, because 
he knows not this its origin. 

188. For there are with every man evil spirits 
and good spirits : the evil spirits are in his evils, 
and the good spirits in his goods. When the evil 
spirits come near, they draw forth his evils ; and 
the good spirits, on the other hand, his goods : 
thence is collision and combat; from which -the 
man has interior anxiety, which is temptation. It 
is hence manifest, that temptations are induced 
from hell, and not out of heaven ; which is also 
according to the faith of the church, which is, that 
God tempts no one. 

189. There are also interior anxieties with those 
who are not in goods and truths ; but natural anxie- 
ties, and not spiritual. They are known apart by 
this, — that natural anxieties have worldly things 

72 



OF THE NEW JERUSALEM. 73 

for their object; but spiritual anxieties, heavenly 
things. 

190. In temptations the dominion of good over 
evil, or of evil over good, is in question. The evil, 
which wishes to rule, is in the natural or external 
man, and the good in the spiritual or internal. If 
evil conquers, then the natural man rules ; but the 
spiritual man, if good conquers. 

191. These combats are earned on by means of 
the truths or faith which are from the Wokd. 
From these must the man fight against evils and 
falsities : if from any other things than these, he does 
not conquer; because the Lord is not any other 
things. Since the combat is carried on by the truths 
of faith, for that reason a man is not admitted into 
that combat before he is in the knowledges of truth 
and good, and has acquired some spiritual life there- 
from. On which account these combats do not 
exist with a man, before he has become of adult 
age. 

192. If the man yields, his state after the tempta- 
tion becomes worse than his state before it ; because 
evil has then acquired to itself power over good, 
and falsity over truth. 

193. Since faith is rare at this day, because there 
is not charity, — for the church is at its end, — on 
that account few at this day are admitted into any 
spiritual temptations. Hence it is, that it is scarcely 
known what they are, and to what they conduce. 

194. Temptations conduce to the acquiring to 
dominion by good over evil, and by truth over falsity ; 
also, to the confirming of truths, and to conjoining 
them to goods ; and at the same time to shaking off 



74 OF THE NEW JERUSALEM. 

evils and thence falsities. They also conduce to 
opening the spiritual internal man, and to subject- 
ing to it the natural ; so, also, to breaking up the 
loves of self and the world, and to subduing the 
concupiscences which are thence. Which things 
being done, there comes to the man illustration and 
perception as to what truth and good are, and what 
falsity and evil are. Thence there comes to the man 
intelligence and wisdom, which afterwards increase 
from day to day. 

195.' The Lord alone combats for man in temp- 
tations. If the man does not believe that the Lord 
alone combats for him and conquers for him, he is 
then undergoing only external temptation, which is 
not beneficial to him. 



CHAPTER XV. 

OF BAPTISM. 

202. Baptism was instituted as a sign that a man 
is within the church, and as a memorial that he is to 
be regenerated ; for the washing of Baptism is noth- 
ing else than spiritual washing, which is regenera- 
tion. 

203. All regeneration is effected by the Lord, 
through the truths of faith, and by a life according 
to them. Baptism, therefore, testifies that the man 
is within the church, and that he can be regenerated. 
For in the church the Lord is acknowledged, who 
regenerates ; and there the Word is, wherein the 
truths are, through which regeneration is. 

204. This the Lord teaches in John: " Except 
one be born of water and of the Spirit, he cannot 
enter into the kingdom of God." (iii. 5.) Water, 
in the spiritual sense, is the truth of faith from the 
Word ; the Spirit is a life according to it ; and to be 
born is to be regenerated by them. 

205. Since every one who is regenerated also un- 
dergoes temptations, which are spiritual combats 
against evils and falsities, therefore by the waters of 
baptism those also are signified. 

206. Because baptism is for a sign and a memo- 
rial of these things, therefore a man may be bap- 

75 



76 OF THE NEW JERUSALEM. 

tized when an infant ; and if not then, he may when 
an adult. 

207. Let those, therefore, who have been baptized 
know, that baptism itself gives neither faith nor 
salvation ; but that it testifies that they receive faith, 
and are saved, if they are regenerated. 

208. It may hence be evident, what is meant by 
the Lord's words in Mark : ' ' He that hath believed 
and hath been baptized, shall be saved : but he that 
hath not believed, shall be condemned," (xvi. 16.) 
He that hath believed is he who acknowledges the 
Lord, and receives divine truths from Him through 
the Word : he that hath been baptized is he who, 
through them, is regenerated by the Lord. 



CHAPTER XVI. 

OF TBE HOLY SUPPER. 

210. The Holy Supper was instituted by the 
Lord, that by it there may be conjunction of the 
Church with heaven, and thus with the Lord. It is 
therefore the holiest thing of worship. 

211. But how conjunction is effected by it, those 
do not comprehend, who do not know anything con- 
cerning the internal or spiritual sense of the Word ; 
for they do not think beyond the external sense, 
which is the sense of the letter. From the internal 
or spiritual sense of the Word it is known what 
Body and Blood signify, and what the Bread and 
the Wine ; also, what the eating. 

212. In that sense, the body or flesh of the Lord 
is the good of love ; the bread is the same : and the 
blood of the Lord is the good of faith ; the same is 
the wine : and eating is appropriation and conjunc- 
tion. The angels that are with a man who comes 
to the Sacrament of the Supper, understand these 
things no otherwise : for they perceive all things 
spiritually. It is hence that the holy of love and 
the holy of faith then flow in from the angels [that 
are] with the man, and thus through heaven from 
the Lord : thence is conjunction. 

77 



78 OF THE NEW JERUSALEM. 

213. It is manifest from this, that a man, when he 
takes the bread, which is the Body, is conjoined to 
the Lord by the good of love to Him from Him ; 
and when he takes the wine, which is the Blood, he 
is conjoined to the Lord by the good of faith in Him 
from Him. But it is to be known, that conjunction 
with the Lord by the Sacrament of the Supper is 
effected with those only, who are in the good of love 
to and faith in the Lord from the Lord. With these 
there is conjunction by the Holy Supper : with the 
others there is presence, but not conjunction. 

214. Besides, the Holy Supper includes and com- 
prehends all the Divine worship instituted in the 
Israelitish church ; for the burnt-offerings and sac- 
rifices, in which the worship of that church princi- 
pally consisted, were called by one word, Bread. 
Hence also the Holy Supper is the completement 
of it. 



CHAPTER XYTT. 

OF THE RESURRECTION. 

223. Man was so created that as to his internal 
he cannot die ; for, he can believe in God, and also 
love God, and thus be conjoined to God by faith 
and love ; and to be conjoined to God is to live to 
eternity. 

224. This internal is with every man who is born : 
his external is that by which he effects those things 
which are of faith and love. The internal is what 
is called the spirit, and the external is what is 
called the body. The external, which is called the 
body, is accommodated to uses in the natural 
world : this is rejected, when the man dies. But 
the internal, which is called the spirit, is accommo- 
dated to uses in the spiritual world : this does not 
die. This internal is then a good spirit and an 
angel, if the man had been good in the world ; but 
an evil spirit, if the man in the world had been 
evil. 

225. The spirit of a man, after the death of the 
body, appears in the spiritual world in the human 
form, altogether as in the world. He enjoys also 
the faculty of seeing, hearing, speaking, and feel- 
ing, as in the world ; and he exercises every faculty 
of thinking, willing, and doing, as in the world : in 

79 



80 OF THE NEW JERUSALEM. 

a word, he is a man as to each and every thing, 
except that he is not encompassed by that gross 
body with which he was in the world. He leaves 
that when he dies, nor by any means resumes it. 

226. It is this continuation of life, which is 
meant by the resurrection. The reason why men 
believe that they are not to rise again before the 
last judgment, when also every visible thing of the 
world is to perish, is because they have not under- 
stood the Word ; also, because sensual men place 
life in the body, and believe that unless this were to 
live again, it would be all over with man. 

227. The life of man after death is the life of his 
love and the life of his faith : hence, such as his 
love and such as his faith had been when he lived 
in the world, such a life remains to him forever. It 
is the life of hell to those that have loved them- 
selves and the world above all things, and the life 
of heaven to those who have loved God above all 
things, and the neighbor as themselves : the latter 
are they who have faith ; but the former are they 
that do not have faith. The life of heaven is what 
is called eternal life, and the life of hell is what is 
called spiritual death. 

228. The Word teaches that man lives after 
death ; as, that God is not the God of the dead, but 
of the living, Matt. xxii. 32 : That Lazarus after 
death wes taken up into heaven, but the rich man 
cast into hell, Luke xvi. 22, 23, &c. : That Abra- 
ham, Isaac, and Jacob are there, Matt. viii. 11 ; 
xxii. 31, 32 ; Luke xx. 37, 38 ; That Jesus said to 
the robber, To-day thou shalt be with me in para- 
dise, Luke xxiii. 43. 



CHAPTER XVIII. 

OF HE A VEN AND HELL. 

230. There are two things which make the life 
of man's spirit, Love and Faith, — love the life of 
his "Will, and faith the life of his Understanding. 
The love of good, and thence the faith of truth, 
make the life of Heaven ; and the love of evil, and 
thence the faith of falsity, make the life of Hell. 

231. Love to the Lord and love towards the 
neighbor make heaven ; and so does faith ; but the 
latter, only so far as it has life from those loves. 
And because both of those loves, and the faith 
thence, are from the Lord, it is hence manifest that 
the Lord makes heaven. 

232. Heaven is with every one according to the 
reception of love and faith from the Lord ; and 
they who receive heaven from the Lord while they 
live in the world, come into heaven after death. 

233. Tiiey who receive heaven from the Lord 
are they who have heaven in themselves, for 
heaven is in man ; which also the Lord teaches : 
4 * They shall not say, Lo, the kingdom of God is 
here ! or, lo there ! for, behold, the kingdom of 
God is in j^ou." Luke xvii. 21. 

234. Heaven with a man is in his internal, and 

81 



82 OF THE NEW JERUSALEM 

thus in -willing and thinking from love and faith ; 
and thence in his external, which is to do and speak 
from love and faith : but it is not in the external 
without the internal ; for all hypocrites can do well 
and speak well, but not will well and think well. 

235. When a man comes into the other life, 
which takes place immediately after death, it is 
manifest whether heaven is in him ; but not when 
he is living in the world : for in the world the ex- 
ternal appears, and not the internal; but in the 
other life the internal is manifest, since the man 
then lives as to his spirit. 

236. Eternal happiness, which is also called 
heavenly joy, do those have who are in love to and 
faith in the Lord from the Lord : that love and 
that faith have in them that joy. Into it, after 
death, comes the man who has heaven in himself: 
meantime, it lies stored up in his internal. In the 
heavens there is a communion of all goods : the 
peace, the intelligence, the wisdom, and the happi- 
ness of all are communicated to every one there ; 
but yet to each according to the reception of love 
and faith from the Lord. Hence it is manifest, 
how great the peace, the intelligence, the wisdom, 
and the happiness in heaven are. 

237. Just as love to the Lord and love towards 
the neighbor make the life of heaven with a man, 
so the love of self and the love of the world, when 
they reign, make the life of hell with him ; for the 
latter loves are opposite to the former. On which 
account, they with whom the loves of self and the 
world reign can receive nothing from heaven ; but 
the things which they receive are from hell : for, 



AND ITS HEAVENLY DOCTRINE. 83 

whatever a man loves, and whatever he believes, 
is either from heaven, or is from hell. 

238. They with whom the love of self and the 
love of the world reign, do not know what heaven, 
and what the happiness of heaven, are ; and it ap- 
pears incredible to them, that happiness is given 
in any other loves than those : when yet, the hap- 
piness of heaven so far enters, as those loves, as 
ends, are removed. The happiness which succeeds 
on their being removed is so great, that it exceeds 
all comprehension of man. 

239. A Man's life cannot be changed after death : 
it then remains such as it had been. For the entire 
sjririt of man is such as his love is ; and infernal 
love cannot be transcribed into heavenly love, since 
they are opposite. This is meant by the words of 
Abraham to the rich man in hell : " There is a great 
interspace between you and us, so that they who 
wish to pass to you cannot ; neither also can they 
pass thence to us." (Luke xvi. 26.) It is hence 
manifest, that they who come into hell remain there 
forever, and that they who come into heaven remain 
there forever. 



CHAPTER XIX. 



OF THE CHURCH. 



241. That which makes heaven with a man makes 
also the church ; for, as love and faith make heaven, 
so also do love and faith make the church. Hence 
it is manifest what the church is, from the things 
that were said before concerning heaven. 

242. That is called the Church, where the Lord 
is acknowledged, and where the Word is ; for "the 
essentials of the church are love to and faith in the 
Lord from the Lord : and the Word teaches how 
a man is to live, that he may receive love and faith 
from the Lord. 

243. That there may be a Church, there must be 
Doctrine from the Word; since without doctrine 
the Word is not understood. But doctrine alone 
does not make the church with a man, but a life ac- 
cording to it. It follows hence, that faith alone does 
not make the church ; but a life of faith, which is 
charity. Genuine doctrine is the doctrine of charity, 
and at the same time of faith ; and not the doctrine 
of faith without the former: for the doctrine of 
charity, and of faith at the same time, is the doctrine 
of life ; but not the doctrine of faith without the doc- 
trine of charity. 

84 



OF THE NEW JERUSALEM. 85 

244. They who are without the Church, and ac- 
knowledge one God, and live according to their 
religion in a kind of charity towards the neighbor, 
are in communion with those who are within the 
Church ; since no one who believes in a God, and 
lives well, is ever condemned. Hence it is manifest, 
that the Lord's church is everywhere in the univer- 
sal world; although in particular it is where the 
Lord is acknowledged, and where the Word is. 

245. Every one in w T hom the church is, is saved ; 
but every one in whom the church is not, is con- 
demned. 



CHAPTER XX. 

OF THE SACRED SCRIPTURE, OR THE WORD. 

249. Man", without a Revelation from the Divine, 
cannot know anything concerning eternal life, nor 
indeed anything concerning God, and still less con- 
cerning love to and faith in Him. For a man is 
born into mere ignorance ; and then from worldly 
things he must learn all the things from which he 
will form his understanding. He is also born he- 
reditarily into all evil, which is from the love of 
self and of the world. The enjoyments therefrom 
reign continually, and suggest such things as are 
diametrically against the Divine. Hence then it is, 
that man knows nothing of eternal life : there must 
therefore necessarily be a Revelation, from which 
he may know. 

250. That the evils of the love of self and the 
world induce such ignorance of the things which 
are of eternal life, is plainly manifest from those 
within the church, who — although they know from 
revelation that there is a God, that there is a heaven 
and a hell, that there is eternal life, and that that 
life is to be procured by the good of love and of 
faith — still fall into the denial of them, as well the 

86 



OF THE NEW JERUSALEM. 87 

learned as the unlearned. Hence it is again mani- 
fest, how great ignorance there would be, if there 
were no Revelation. 

251. Since, therefore, man lives after death, and 
then to eternity, and a life awaits him according to 
his love and faith, it follows that the Divine has, 
from love towards the human race, revealed such 
things as will lead to that life, and conduce to his 
salvation. What the Divine has revealed is with 
us the Word. 

252. The Word, because it is a revelation from 
the Divine, is divine in each and every thing ; for 
what is from the Divine cannot be otherwise. That 
which is from the Divine, descends through the 
Heavens even to man; on which account, in the 
heavens it is accommodated to the wisdom of 
the angels who are there, and on the earth it is ac- 
commodated to the comprehension of the men who 
are there. Wherefore in the Word there is an in- 
ternal sense, which is spiritual, for the angels, 
and an external sense, which is natural, for men. 
Hence it is, that there is a conjunction of heaven 
with man through the Word. 

253. The genuine sense of the Word no others 
understand but those who are illustrated ; and they 
only are illustrated, who are in love to and faith in 
the Lord : for their interiors are elevated by the 
Lord into the light of heaven. 

254. The Word in the letter cannot be compre- 
hended, except by Doctrine drawn from the Word 
by one who is illustrated. The sense of its letter is 
accommodated to the comprehension of men, even 



88 OF THE NEW JERUSALEM. 

of the simple ; wherefore Doctrine from the Word 
must be to them for a lantern.* 

* The Books of the Word are all those which have the Inter- 
nal Sense ; but those which have it not, are not the Word. 
The Books of the Word, in the Old Testament, are the five 
books of Moses, the book of Joshua, the book of Judges, the two 
books of Samuel, the two books of the Kings, the Psalms of 
David; the Prophets, Isaiah, Jeremiah, Lamentations, Ezekiel, 
Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, 
Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: and in the 
New Testament, the four Evangelists, Matthew, Mark, Luke, 
John; and the Apocalypse. A. C. 10,325. 



CHAPTER XXI. 

OF PROVIDENCE. 

267. The Lord's Government in the heavens 
and on the earth is called Providence ; and since 
every good which is of love and every truth which 
is of faith, from which is salvation, is from Him, 
and nothing at all from man, it is hence manifest, 
that the Lord's Divine Providence is in all and each 
of the things that conduce to the salvation of the 
human race. This the Lord thus teaches in John : 
" I am the Way, the Truth, and the Life," xiv. 6 ; 
and again : " As the branch cannot bear fruit of it- 
self, except it abide in the vine ; so neither can ye, 
except ye abide in Me: without Me ye can do 
nothing." xv. 4. 5. 

268. The Lord's Divine Providence is over the 
most minute things of man's life : for there is but 
one only Fountain of life, which is the Lord ; from 
whom we are, live, and act. 

269. They who think of the Divine Providence 
from worldly things, conclude from them that it is 
only universal, and that the particulars are left to 
man. But they do not know the arcana of heaven ; 
for they conclude only from the loves of self and 
the world, and from the pleasures of them: on 

89 



90 OF THE XEW JERUSALEM 

which account, when they see the evil raised to 
honors and gaining wealth more than the good, 
and also succeeding according to their arts, they 
say in their heart, that it would not be so, if there 
were a Divine Providence in each and every thing. 
But they do not consider that the Divine Providence 
does not regard that which quickly passes away, 
and has its end with man's life in the world ; but 
that it regards that which remains forever, and thus 
that which has no end. That which has no end, 
Is ; but that which has an end, in comparison Is 
not. Let one think, if he can, whether a hundred 
thousand years are anything to eternity; and he 
will perceive that they are not. What then are a 
few years of life in the world ? 

270. He who rightly weighs, may know that em- 
inence and opulence in the world are not real divine 
blessings, although man from his lust calls them 
so ; for they pass away, and also seduce many, and 
turn them away from heaven : but that eternal life 
and its happiness are the real blessings, which are 
from the Divine. This the Lord also teaches in 
Luke: "Make to yourselves a treasure in the 
heavens that faileth not; where the thief cometh 
not, nor the moth corrupteth : for where your treas- 
ure is, there will your heart be also." xii. 33, 34. 

271. The reason that the evil succeed according 
to their arts, is because it is according to Divine Or- 
der that every one should act what he acts from 
Reason and also from Freedom ; on which account, 
unless it were left to man to act from freedom ac- 
cording to his reason, and unless also the arts which 
are thence should thus succeed, man could in no way 



AND ITS HEAVENLY DOCTRINE. 91 

be disposed to receiving eternal life ; for this is in- 
sinuated when a man is in freedom and his reason is 
enlightened. For no one can be forced to good, 
since everything forced does not inhere ; for it is not 
his. That becomes man's own which is done from 
freedom according to his reason ; and that is done 
from freedom, which is done from the will or the 
love : and the will or the love is the man himself. 
If man were forced to that which he does not will, 
he would still incline in the feeling to that which he 
does will : and besides, every one strives after what 
is forbidden, and this from the latent cause that it is 
after freedom. Hence it is manifest, that unless a 
man were kept in freedom, good could not be pro- 
vided for him. 

272. To leave man also from his freedom to think, 
to will, and, as far as the laws do not prohibit, to do, 
evil, is called permitting. • 

273. To be led to happy things in the world by 
arts, appears to man as if it were from his own pru- 
dence ; but still the Divine Providence perpetually 
accompanies, by permitting, and continually with- 
drawing from evil. But to be led to happy things 
in heaven, is known and perceived not to be from 
one's own prudence, because it is from the Lord; 
and it is done of His Divine Providence, by dispos- 
ing and continually leading to good. 

274. That it is so, man cannot comprehend from 
the lumination of nature ; for from that he knows 
not the Laws of Divine Order. 

275. It is to be known that there is Providence 
and Foresight. Good is what is provided by the 



92 OF THE NEW JERUSALEM. 

Lord, but evil is what is foreseen by the Lord. The 
one must be with the other ; for what conies from 
man is nothing but evil, but what is from the Lord 
is nothing but good. 



CHAPTER XXn. 

OF THE LORD, OF THE DIVINE TRINITY, AND OF 
REDEMPTION. 

There is one God, who is the Creator of the 
universe and the Preserver of the universe ; thus 
who is the God of heaven and the God of the 
earth. 

2. There are two things which make the life of 
heaven with man, the good of love and the truth of 
faith. This life man has from God, and nothing at 
all from man ; on which account the primary thing 
of the church is, to acknowledge God, to believe in 
God, and to love Him. 

282. They who are born within the Church ought 
to acknowledge the Lord, — His Divinity, and His 
Humanity, — and to believe in Him, and love Him ; 
for from the Lord is all salvation. This the Lord 
teaches in John: "He that believeth on the Son, 
hath eternal life ; but he that believeth not the Son, 
shall not see life ; but the anger of God remaineth 
with him." iii. 36. In the same: "This is the 
will of Him that sent Me, that every one that seeth 
the Son, and believeth on Him, should have eter- 
nal life ; and I will raise him up in the last day." 
vi. 40. In the same : " Jesus said, I am the resur- 
rection and the life : he that believeth in Me, though 

93 



94 OF THE NEW JERUSALEM 

he die, shall live ; and every one that liveth and 
belie veth in Me, shall not die to eternity." xi. 
25, 26. 

283. Wherefore they within the church, who do 
not acknowledge the Lord and His Divinity, can- 
not be conjoined to God, nor thus have any lot 
with the angels in heaven ; for no one can be con- 
joined to God, except from the Lord and in the 
Lord. That no one can be conjoined to God ex- 
cept from the Lord, the Lord teaches in John: 
"No one hath ever seen God: the only begotten 
Son, who is in the bosom of the Father, He hath 
set Him forth." i. 18. In the same: " Ye have 
never heard His voice, nor seen His shape." v. 37. 
In Matthew: "No one knoweth the Father but 
the Son, and he to whom the Son willeth to reveal 
Him." xi. 27. And in John: "I am the Way, 
the Truth, and the Life : no one cometh to the 
Father, but by Me." xiv. 6. That no one can 
be conjoined to God except in the Lord, is because 
the Father is in Him, and they are One ; as He 
also teaches in John: "If ye know Me, ye know 
My Father also: he that seeth Me, seeth the 
Father : Philip, believe st thou not that I am in the 
Father, and the Father in Me ? believe Me, that 
I am in the Father, and the Father in Me." xiv. 
7-11. And in the same : "The Father and I are 
One. That ye may know, and believe, that I am in 
the Father, and the Father in Me." x. 30, 38. 

284. Since the Father is in the Lord, and the 
Father and the Lord are One; and since we 
must believe in Him, and he that believeth in Him 
hath everlasting life ; it is manifest that the Lord 



AXD ITS HEAVENLY DOCTRIXE. 95 

is God. That the Lord is God the Word teaches, 
as in John : " In the beginning was the Word, and 
the Word was with God, and the Word was 
God. All things were made by Him, and without 
Him was nothing made that was made. And the 
Word was made flesh, and dwelt among us; 
and we beheld His glory, the glory as of the only- 
begotten of the Father." i. 1, 3, 14. In Isaiah: 
"Unto us a Child is born, unto us a Son is given; 
upon whose shoulders shall be the sovereignty ; and 
His name shall be called God, Mighty, Father of 
Eternity, Prince of Peace." ix. 6. In the same : 
" A virgin shall conceive and bring forth, and shall 
call His name God with us." vii. 14; Matt. i. 23. 
And in Jeremiah: " Behold, the days shall come, 
when I will raise up to David a righteous Branch, 
who shall reign King, and shall prosper ; and this 
is His name that they shall call Him, Jehovah 
our Righteousness." xxiii. 5, 6; xxxiii. 15, 16. 

285. All who are within the Church, and in light 
from Heaven, see the Divine in the Lord ; but they 
who are not in light from heaven, see nothing but 
the Human in the Lord : when yet the Divine and 
the Human are so united in Him that they are one ; 
as the Lord taught elsewhere also in John : * ' Fa- 
ther, all mine are thine, and all thine are mine." 
xvii. 10. 

286. That the Lord was conceived of Jehovah 
the Father, and so is God from conception, is 
known in the church ; and also that He rose with 
His whole body, for He left nothing in the sepul- 
chre : concerning which also He afterwards con- 
firmed the disciples, saying, "Behold My hands 



96 OF THE NEW JERUSALEM 

and My feet, that it is I Myself : feel of Me and 
see ; for a spirit hath not flesh and bones, as ye see 
Me have. 1 ' Luke xxiv. 39. And though He was a 
man as to flesh and bones, He still entered through 
closed doors ; and after He had manifested Himself, 
became invisible. John xx. 19, 26 ; Luke xxiv. 3. 
It is otherwise with every man, for a man rises only 
as to his spirit, and not as to his body : on which 
account, when He said that He was not like a spirit, 
He said that He was not like another man. Hence 
it is manifest that the Human also in the Lord is 
Divine. 

287. Every man has his esse of life, which is 
called his soul, from his father ; the existere of life 
thence is what is called the body : hence the body 
is the effigy of its soul ; for through it the soul acts 
its life at will. Hence it is, that men are born into 
the likeness of their parents, and that families are 
known apart. It is hence manifest what kind of 
body, or what a human, the Lord had ; namely, 
that it was as the Divinity Itself, which was the esse 
of His life, or His soul from the Father : on which 
account He said, "He that seeth Me, seeth the 
Father." John xiv. 9. 

288. That the Divine and the Human of the 
Lord are one person, is according to the Faith re- 
ceived in the whole Christian world, which is this : 
" Although Christ is God and Man, still He is not 
two, but one Christ; yea, He is altogether one, 
and a single person : since as the body and soul 
are one man, so also God and Man are one Christ." 
This is from the Creed of Athanasius. 

289. They who have concerning the Divinity an 



AND ITS HEAVENLY DOCTRINE. 97 

idea of three persons, cannot have the idea of One 
God: if they say one with the mouth, they still 
think three. But they who have concerning the 
Divinity the idea of three in one person, can have 
an idea of One God, and can say One God, and 
can also think one God. 

290. The idea of three in one person is had, when 
it is thought that the Father is in the Lord, and 
that the Holy Spirit proceeds from Him. The 
Trine is then in the Lord : the Divine Itself, which 
is called the Father ; the Divine Human, which is 
the Son ; and the Proceeding Divine, which is the 
Holy Spirit. 

291. Since all the Divine is in the Lord, therefore 
He has all power in heaven and on earth ; which He 
also says in John : ' * The Father hath given all 
things into the hand of the Son."" (iii. 35.) In the 
same : " The Father hath given to the Son power 
over all flesh.'" (xvii. 2.) In Matthew: " All things 
are delivered unto Me of My Father." (xi. 27.) 
In the same: "All power is given unto Me in 
heaven and on earth.' 1 xxviii. 18. Such power 
is Divinity. 

292. They who make the Lord's Human like to 
the human of another man, do not think of his con- 
ception from the Divine Itself; nor do they consider 
that the body of every one is the effigy of his soul : 
neither do they think of His resurrection with His 
whole body ; nor of Him as seen when He was 
transfigured, that His face shone as the sun : nor do 
they think of the things which the Lord said con- 
cerning faith in Him, concerning his oneness with 
the Father, concerning His glorification, and con- 



98 OF TBE NEW JERUSALEM 

cerning His power over heaven and earth, that 
these are divine things, and are said of His Human- 
ity. Nor do they recollect that the Lord is omni- 
present also as to His Human (Matt, xxviii. 20) ; yet 
thence is the belief of His omnipresence in the Holy 
Supper: Omnipresence is Divine. Yea, perhaps 
they do not think that the Divine which is called the 
Holy Spirit proceeds from His Human ; when yet 
it proceeds from His glorified Human : for it is said, 
" The Holy Spirit was not yet, because Jesus was 
not yet glorified," (John vii. 39.) 

293. The Lord came into the world, that He 
might save the human race, which otherwise would 
have perished by eternal death : and He did save 
them by His subjugating the hells, which infested 
every man coming into the world and going out of 
the world ; and at the same time by His glorifying 
His Human ; for so He can hold the hells subju- 
gated forever. The subjugation of the hells, and at 
the same time the glorification of His Human, were 
effected by temptations admitted into the human 
which he had from the mother, and by continual 
victories then. His passion on the cross was the last 
temptation, and full victory. 

294. That the Lord subjugated the hells, He 
teaches in John : when the passion of the cross was 
at hand, Jesus then said, " Now is the Judgment 
of this world, now shall the prince of this 
world be cast out." (xii. 31.) In the same: 
" Trust ye ; I have overcome the world." (xvi. 
33.) And in Isaiah: "Who is this that comcth 
from Edom, walking in the greatness of His 
strength, mighty to save : My own arm brought 



AND ITS HEAVENLY DOCTRINE. 99 

salvation to Me ; therefore lie became a Saviour to 
them," (lxiii. 1-19; lix. 16-21.) That He glorified 
His Human, and that the passion of the cross was 
the last temptation and full victory, by which He 
was glorified, He also teaches in John : " After Ju- 
das went out, Jesus said, Now is the Sox of Man 
glorified, and God will glorify Him in Himself, and 
will straightway glorify Him, 91 (xiii. 31, 32.) In 
the same: " Father, the hour is come; glorify 
Thy Son, that Thy Son may also glorify Thee," 
(xvii. 1,5.) In the same : " Now is my soul troubled ; 
Father, glorify Thy Name : and there came 
forth a voice from heaven, I have both glorified, 
and will glorify again," (xii. 27, 28.) And in Luke : 
" Was it not necessary for Christ to suffer these 
things, and to enter into glory ? " (xxiv. 2G.) These 
things were said of His passion : to glorify is to 
make Divine. Hence now it is evident, that unless 
the Lord came into the world, and became Man, 
and in that way liberated from hell all those who 
believe in Him, and love Him, no mortal could be 
saved. Thus it is understood, that without the 
Lord there is no salvation. 

295. When the Lord fully glorified His Human, 
He then put off the Human from the mother, and 
put on the Human from the Father, which is the 
Divine Human ; wherefore He was then no longer 
the son of Mary. 

29G. The first and primary thing of the Church is, 
to know and acknowledge its God; for without 
that knowledge and acknowledgment there is no 
conjunction, — and thus in the Church, without the 
acknowledgment of the Lord. This the Lord 



100 OF THE NEW JERUSALEM. 

teaches in John: "He that belie veth on the Son, 
hath everlasting life : but he that believeth not the 
Son, shall not see life ; but the anger of God re- 
maineth with him," (iii. 36.) And elsewhere: "Un- 
less ye believe that I am, ye shall die in your sins," 
viii. 24. 

297. That there is a Trine in the Lord, namely, 
the Divinity, the Divine Humanity, and the Pro- 
ceeding Divine, is an arcanum from heaven ; and 
it is for those who will be in the Holy Jerusalem. 



CHAPTER XXIII. 

OF ECCLESIASTICAL AND CIVIL GOVERNMENT. 

311. There are two things which must be in or- 
der with men, namely, those which are of heaven, 
and those which are of the world. Those that are 
of heaven are called ecclesiastical things ; those 
that are of the world are called civil things. 

312. In the world order cannot be kept without 
Rulers; who are to observe all things that are 
done according to order, and those done contrary 
to order ; and who are to reward those who live ac- 
cording to order, and to punish them that live con- 
trary to order. If this be not done, the human race 
must perish : for it is hereditarily inborn in every 
one, to wish to command others, and to possess the 
goods of others ; whence are enmities, envyings, 
hatreds, revenges, deceits, cruelties, and many 
other evils. On which account, unless they are 
held in bonds by the laws, and by rewards suitable 
to their loves, which are honors and gains, for them 
that do good, and by punishments contrary to their 
loves, which are the loss of honors, of possessions, 
and of life, for them that do evil, the human race 
would perish. 

313. There must therefore be rulers, that shall 



102 OF THE NEW JERUSALEM 

keep the assemblages of men in order; who are 
skilled in the laws, wise and fearing God. Among 
the rulers also there must be order, lest any one 
from willingness or unskilfulness should permit evils 
against order, and thus destroy it ; which is guarded 
against, when there are higher and lower rulers, 
among whom there is subordination. 

314. The rulers over those things with men which 
are of heaven, or over ecclesiastical things, are 
called Priests ; and their office the Priesthood. But 
the rulers over those things with men which are of 
the world, or over civil things, are called Magis- 
trates ; and the highest of them a King, where such 
rule exists. 

315. As regards the priests, they must teach men 
the way to heaven, and also lead them. They must 
teach them according to the docrine of their church 
from the Word, and lead them to live according to 
it. Priests who teach truths, and by them lead to 
good of life, and thus to the Lord, are good shep- 
herds of the sheep ; but they that teach, and do not 
lead to good of life, and thus to the Lord, are evil 
shepherds. 

316. Priests must not claim to themselves any 
power over the souls of men, because they do not 
know in what state the interiors of a man are ; still 
less must they claim to themselves the power of 
opening and shutting heaven, since that power is 
the Lord's alone. 

317. Priests must have dignity and honor on ac- 
count of the holy things which they discharge ; but 
they who are wise give the honor to the Lord, from 
whom the holy things are, and not to themselves ; 



AND ITS HEAVENLY DOCTRINE. 103 

but they who are not wise attribute the honor to 
themselves : these take it away from the Lord. 
They who attribute honor to themselves on aceount 
of the holy things which they discharge, prefer 
honor and gain to the salvation of souls, for which 
they should provide : but they who give the honor 
to the Loud, and not to themselves, prefer the sal- 
vation of souls to honor and gain. No honor of any 
office is in the person, but is adjoined to him accord- 
ing to the dignity of the thing which he administers ; 
and that which is adjoined is not of the person him- 
self, and is also separated with the office. The 
honor in the person is the honor of wisdom, and of 
the fear of the Lord. 

318. Priests must teach the people, and lead by 
truths to the good of life, but still compel no one ; 
since no one can be compelled to believe contrary 
to that which he thinks from the heart to be true. 
He who believes otherwise than the priest, and does 
not make disturbance, must be left in peace ; but he 
who makes disturbance must be separated : for this 
also is of order, for the sake of which the priest- 
hood is. 

319. As priests are the rulers for administering 
those things which are of the divine law and wor- 
ship, so are kings and magistrates for administering 
those which are of the civil law and judgment. 

320. Since a king cannot administer all things 
alone, there are therefore rulers under him, to each 
one of whom is given a province of administering 
what the king cannot, nor is able. These rulers, 
aken together, constitute the Royalty, but the king 
himself is the highest. 



104 OF THE NEW JERUSALEM 

321. The royalty itself is not in the person, but is 
adjoined to the person. A king who believes that 
the royalty is in his person, and a ruler who believes 
that the dignity of the rulership is in his person, is 
not wise. 

322. The royalty consists in administering ac- 
cording to the laws of the kingdom, and in judging 
according to them from justice. That king who 
regards the laws as above himself, is wise ; but that 
one who regards himself as above the laws, is not 
wise. The king who regards the laws as above him- 
self, places the royalty in the law ; and the law rules 
over him : for he knows that the law is justice ; and 
all justice, which is justice, is Divine. But he who 
regards himself as above the laws, places the roy- 
alty in himself; and either believes himself to be 
the law, or that the law, which is justice, is from 
himself. Hence he arrogates to' himself what is 
Divine ; under which, however, he must be. 

323. The law, which is justice, is to be enacted 
by those in the kingdom that are skilled in law, wise, 
and fearing God ; according to which, afterwards, 
both the king and the subjects must live. That 
king who lives according to the enacted law, and 
therein sets his subjects an example, is truly a king. 

324. A king who has absolute power, and who 
believes that his subjects are such slaves that he has 
a right over their possessions and lives, if he also 
exercises it, is not a king, but a tyrant. 

325. There must be obedience to the king ac- 
cording to the laws of the kingdom ; nor is he to be 
harmed by word or deed in any manner : for thereon 
depends the public security. 



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